Churches, The Three

The Three Churches

This study explores the concept of one being a part of the total church - the "universal" church that Jesus said He was going to build (Matt. 16:18), and one being associated with other saints as a part of a congregation of baptized believers. Furthermore, translators have used the word "church" to refer to the literal assembly of worshiping believers and visitors (1 Cor. 14:23,28,34;etc). Thus the title, "the three churches."

Let's forget for a moment - if this is possible - about any specific congregation such as ours here, and let's let our mind go back 1971 years approximately to the day that Jesus said "I will build my church." (Note the “I” and “my!”; discuss the basis for this declaration. Upon what was this identification based. Catholics vs the world.)

Some time later he gave a command to his apostles, according to Mark’s account, to "go into all the world and preach the gospel.” The result, He says of this preaching, “He that believeth and is baptized shall be saved" (Mark 15:16). The Matthew account reads:

“And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.” (Matt. 28:18-20).

The third account of this commission reads:

“And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures, And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high (Luke 24:44-49).

Ten days after this, Peter, guided into all truth by the Holy Spirit according to promise, did indeed preach to a large assembly of Jews from 17 different countries, who had come for the Pentecost celebration the evidences from their prophets, and the recent resurrection, that proved that this Jesus was both Lord and Christ. The Scriptures tell us that "they that gladly received his word were baptized, and the same day there was added unto them about three thousand souls" (2:41).

As the days passed we learn that the Lord added to this number "such as should be saved" (v.47). (Article, “to what where the disciples added.”)

As we continue reading from Luke's history in the Book of Acts,

In Acts 4:4 "Many of them which heard the word believed: and the number of the men was about five thousand." If the number of the men" was about five thousand, how many were there including women? No one knows for sure. Ten thousand? Fifteen thousand?

In Acts 5:14 "And believers were the more added to the Lord, multitudes both of men and women."

In Acts 6:1 "The number of the disciples was multiplied."

In Acts 6:7 "And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith."

These statements indicate that many - perhaps as many as fifty thousand souls - came to know Christ and were added to Christ and to all the rest who had been saved previously.

It would be interesting to know how many people were alive on earth at that time? No one could know for sure, but my guess would be somewhere between 10 and 50 million. So we have 50,000 out of 50,000,000, or one of every 1,000 persons on earth. It would be interesting to know what the percentage would be today.

Who Are These?

Who were these people religiously speaking? All these souls constituted "the church" - the church that Jesus said He was going to build, and, were at this time all of the church, all of the one and only church, the only possible church of the Lord Jesus Christ. And, naturally, it was designated "the church which was at Jerusalem" (8:1). Earlier, in Acts 2:44 it is said, "all that believed were together, and had all things common."

The gospel had been preached for the first time (i.e., the death, burial, and resurrection of Jesus), many had heard and obeyed it, and had remained in Jerusalem. They were "together." While it is difficult to imagine that the entire number continued indefinitely to come together in one place for "doctrine and fellowship, in the breaking of bread, and in prayers," at this much later date (Acts 8:1) it is still said that they were "the church which was at Jerusalem." Think about this please! There was no other group, no other converts to Christ - no collection or congregation of God's people anywhere else - no Southside, Northside, Westside, Eastside, Central, or whatever - just "the" church which was at Jerusalem." And it is certain that there was no “Victory Memorial,” or “Heavenly Glories,” or “Holy Advent” churches.

Now you can make light of this if you dare, and the religious world has, but if we are going by the Scriptures - speaking where the Scriptures speak and being silent where the Scriptures are silent - we have to try to understand that all the saved on earth constituted the “ekklesia” that Jesus said he was going to build; that the gates of hell would not prevent him building.

The Persecution

Some time goes by and a great persecution came against "the church which was at Jerusalem" and now the disciples were scattered abroad throughout all that area. Philip "went down to Samaria and preached Christ unto them" (8:5).

"The people with one accord gave heed unto those things that Philip spake" (v.6), and "they were baptized into the name of the Lord Jesus" (v.16).

In addition to the church "which was at Jerusalem", and those saints who had been "scattered abroad" because of the persecution, here was now the church at or in Samaria.

In Chapter 8, verse 25, we read: "And they (I assume Peter and John, who had gone down to Samaria) returned to Jerusalem, and preached the gospel in many villages of the Samaritans." After the conversion of the eunuch somewhere between Jerusalem and Gaza, "Philip was found at Azotus: and passing through he preached in all the cities, till he came to Caesarea" (v.40).

Where Now?

Where was the church of Christ - the saved souls - at this particular time? Some of the church was at Jerusalem still, some of the church was scattered abroad throughout the area because of the persecution, and some of the church was in the various cities and villages of Samaria. No longer was the whole church - all of the saved ones - referred to today as "the universal church," to be equated with any located group, called today “a congregation,” or collection of believers.

Questions for study:

1. When the 3000 were baptized for the remission of their sins, what else was required of them to "be" the church of the Lord? Nothing! (Article)

2. Were they "the church" even when they were not assembled? Yes!

3. Every soul - every single person - that had heard the truth and obeyed its demands, was added by the Lord "to them," to the called-out ones, the church, the church that Jesus said he was going to build. A question that we must understand, it seems to me, was the church and the saved ones one and the same? Or, two different groups? When one is saved today according to the Scriptures, is he a part of the church that Jesus said he was going to build? Is there a single saved soul on earth that is not a part of this church that Jesus said he was going to build?

The Body Of Christ

Now let us introduce the idea of the "body" of Christ.

There are a number of metaphors used by the inspired writers to refer to the saved souls, the church that Jesus said he was going to build. For instance: (See Article)

These saved souls are also referred to as the "body" of Christ. Writing to the Ephesian Christians, Paul says:

"God . . . gave him (Christ) to be head over all things to the church, which is his body" (1:22,23).

He uses a metaphor here, the human body to illustrate the truth concerning the relationship of these saved ones to Christ, and secondly, the relationship that they had to one another. Let us consider several aspects of this truth concerning the body.

1. There is ONE body. Paul writes to the Ephesians and says: "There is one body, and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and father of all, who is above all, and through all, and in you all" (Eph. 4:4-6).

Paul had never been to Rome when he wrote his letter to the "saints" there (1:7). He says so in Chapter 1, verses 10-13. He wanted to go (1:9-13), but had never had the opportunity. Yet, in Chapter 12, verse 4, he says:

"For as we have many members in one body, and all members have not the same function: so we, being many, are one body in Christ, and every one members one of another."

Now note! Paul had never been to Rome, had never even met but a very few of the saints there, yet he says that he is a member of the same body that they were members of. "One body, yet many members."

Paul had been to Corinth, of course. He says to the church there - the saved ones in Corinth -

"For as the body is one and has many members and all the members of that one body; being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free: and have been all made to drink into one Spirit" (1 Cor. 12:12,13).

Questions? How many Christs? One! How many holy spirits? One! How many bodies? One! How many members of that one body? Many! All "the faithful in Christ Jesus," every soul who had accepted Jesus as Lord was in that one body.

2. Note: The word "body" in the New Testament is NEVER used to refer to a local organized group, a "congregation" as we say. It is never used to describe in any instance a local group, or a part of the total church. In the metaphor, Christ’s body was never torn apart, and the spiritual body of Christ - the saved - must not be torn apart. If this application is not true, then what is true, according to the metaphor.

Read carefully the beautiful illustration of the body used by Paul in First Corinthians 12 that shows us how we relate to Christ and to one another. But one correction, please! In verse 27 omit the article "the," which is unjustified. It is not in the original. Paul is really saying: "Ye are body." You are essentially and by nature "body," and, you are all members in particular, or individually. In no instance in the New Testament is the word "body" used to refer to a local group of saints, call it congregation, church, or whatever. It is never used to refer to only a part of the total church.

3. It is the "body" of Christ, the church, that is the masterpiece of the magnificent work of God in redeeming mankind.

To the Ephesians Paul speaks of Christ

"Having abolished in his flesh the enmity (that is, between Jew and Gentile), even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby" (Eph. 2:15,16).

He says that he was made a minister to preach among the Gentiles the unsearchable riches of Christ, and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God. What was this mystery not revealed until now? The mystery that was to be known by the church? Here it is:

"That the Gentiles should be fellow heirs, and of the same body, and partakers of his (that is, God's) promise in Christ by the Gospel" (3:6).

Much of the New Testament consists of instructions to the saints - all saints - as to how they must treat all other saints as fellow members of the body of Christ. One of the most important is in 1 Cor. 12:12-27.

Note whom Paul was writing to in this Letter.

1CO 1:1 Paul called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, 2 Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:

Questions? Over nineteen hundred years have come and gone. Has there been any further revelation that would change matters as far as who we are, who our Lord is, and how we relate to all others as members of the one body? Not so! These things are just as binding upon saints today as they were then.

A great deal of the evil in the religious world has come from exalting our own party (a "part" of the body) or group (or congregation) over the common body of Christ. This is the basis of division, sectarianism, and yes, denominationalism. One can understand why a competent Bible teacher would ask those who lay claim to be "members of the church," "Friend, are you a member of the whole church? Or just a part of the church?"

The Local Congregation

But our title suggests three churches. What about the other "churches," the local congregation and the assembly. What does the Scripture say about this?

First of all, it is interesting that not one word is given in the New Testament for starting, planting, establishing, a local church, congregation, etc. All my life I have heard talk about a church or congregation being "established." In recent years the word has been "planted." The church comes into being at any time and place by the preaching of the gospel. People hear the gospel, and obey the gospel, and they constitute the church at that place. Any collection of saved people constitute "the church" at any certain place, and this group is identified by location, such as, "the church at Antioch," etc. These who are in the church at a particular place worship their common heavenly Father, serve and follow their common Lord, and work together to further the Kingdom of God. But do they ever become anything more than just Christians who make up the church?

Let's do a brief study of what the Scriptures actually say about the local collection of baptized believers, the "congregation," as we commonly refer to it.

1. The saints in Jerusalem - "they that gladly received his word" - "continued steadfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers . . . and "all that believed" were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need.” "They", continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people" (Acts 2:42-47).

2. Sometime later the situation was described by Luke thusly:

"And the multitude of them that believed" were of one heart and of one soul: neither said any of them that aught of the things which he possessed was his own; but they had all things common. . . . Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet: and distribution was made unto every man according as he had need" (Acts 4:32-35).

We would understand from this, it would seem obvious, that if a similar situation arose today, then true disciples would respond in the identical way. It is not to be assumed that such similar action would be demanded unless there was a similar situation. There is no record in the Scriptures of this situation ever being repeated.

3. When dissension arose concerning the neglect of the Grecian widows the whole congregation ("the multitude of the disciples") selected men to tend to the matter. This manner of handling the matter pleased the whole multitude. (Study Acts 6, verses 1-7.)

4. When persecution arose against "the church which was at Jerusalem" and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles, what did the disciples do?

"Therefore they that were scattered abroad went everywhere preaching the word" (8:4).

It is assumed that if true disciples of Christ were to be scattered abroad today, for any reason, they would "go everywhere preaching the word." It is generally conceded that this is not the case. It has been said that if the "church members" that are generally known today were to be scattered abroad they would "go everywhere looking for an enjoyable congregation." This is in too many cases, sadly, true.

5. When the Gentiles at Antioch became interested in hearing the word of the Lord, the whole church ("the church which was at Jerusalem") sent Barnabas to them (11:22). That's the way it ought to be today. Congregations should enthusiastically send godly men into difficult areas where souls don't know the truth. These should be known by all and supported by all.

6. The prophet Agabus signified by the Spirit that there should be great dirth throughout the world. "Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea; which also they did, and sent it to the elders by the hands of Barnabas and Saul" (11:29,30).

7. The church "which was at Antioch" sent Paul and Barnabas on an evangelizing journey (13:1-3), and heard the glad report of their success at their return (14:26- 28). When false teachers began to teach "the brethren" things that were questionable, "they" sent Paul and Barnabas, and certain others of them to Jerusalem to the apostles and elders about the question. These were "brought on their way by the church" (15:2,3). And in Jerusalem "the whole church" met, being led by the apostles and elders, and sent Paul and Barnabas to Antioch with their judgment in the matter (15:22,23).

8. Churches in Lystra, Iconium and Antioch were assisted by Paul and Barnabas in the appointing of elders. (14:23.) These churches no doubt made the decision as to who would be selected and appointed. The word "ordained" implies, according to competent scholars such as Alexander Campbell, that a show of hands was used. This would appear to be the only democratic way today.

9. In Troas, upon the first day of the week, the "disciples" came together to break bread and heard preaching from Paul (Acts 20:7). This experience was repeated at Tyre, no doubt, where Paul found "disciples" and tarried with them seven days (21:4).

10. It has often been said that Paul's letter to the Corinthian Christians best illustrates problems that would be similar to present day problems and also the application of divine solutions. The church, "when ye are gathered together," was commanded of Paul to exercise discipline over a brother guilty of adultery (1 Cor. 5:4,5). The saints were instructed in many matters such as proper observance of the Lord's Super, worship and teaching activities, women's dress, proper use of spiritual gifts, women participating in worship activities, etc. While "congregational autonomy" is to be recognized in many matters no doubt, false doctrine is apparently a matter for "all saints. If not, why not! Any doctrine that is less than, more than, or different from the teachings given to all saints stamps any "local congregation" as a party.

11. No doubt there are other instances of congregational action recorded in the New Testament. In many instances it is impossible to distinguish between the individual action of saints and actions participated in by the whole congregation. Paul thanked the Philippian church, ie., "all the saints in Christ Jesus which are at Philippi," "for their fellowship in the gospel" (1:5). After this support had apparently waned for a time it afterward "flourished again" (4:10). In the beginning this congregation was the only one that did help (4:15)

12. Before Pentecost Jesus instructed the disciples concerning the reconciling of brethren alienated because of sin. After two initial steps fail, the matter is to be told "to the church" (Matt. 18:17). If the offended party will not hear, and proven guilty by the judgment of the church, he is to be treated as "a heathen man and a publican" (v.17). I must assume that this is the manner that differences of opinion should be settled today. If not, why not! Rarely is it done, although it is commanded. In another instance, before Pentecost, in the selection of one to replace the traitor Judas, the twelve and the one hundred twenty, under the leadership of Peter, all participated (Acts 1:15-26). In the selection of elders, servants and ministers today it would seem to be best and most in keeping with the Scriptures to follow this same procedure.

The Choice Passage

If one would search for one instance that would give the most comprehensive statement of the purpose of the local congregation, my choice would be Hebrews 10, verses 24-27:

"And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries."

The writer has previously exhorted each one to draw near God, and each one to pay concerned attention to each other for the purpose of provoking the other to love and good works, "not forsaking the assembling of yourselves together, as the manner of some is, but exhorting one another" (v.25).

All saints are in the one body of Christ, members with all others in this body, responsible for saving themselves and assisting others in their salvation; doing good to all men as opportunity presents itself, and especially to and for those who are brethren, preparing for eternity. This is the work and purpose of the local church/congregation.

Because the true children of God love one another, and need one another to remain strong in the Lord, they do not hesitate to meet with one another, provoking one another to love and good works.

There may be a strong Christian in the area who does not need the fellowship of other saints, and who may live a life that is pleasing to the Lord, but I've never met him!

There may be a saint who stays away from the assemblies who has as good a grasp of the Scriptures as those who assemble regularly with them, but I've never met him!

There may be a saint that loves God with all his heart, soul, mind and strength, and claims to love his brother in Christ as himself, and stays away from the assemblies of brothers and sisters in Christ, but I've never met him!

But I have met many who for one reason or another had withdrawn himself from the saints, studying by himself, listening to radio and TV "services," living a life of separation from the assemblies and from brethren individually. In most cases - if not every case - I can recall there was usually bitterness, resentment, and most often gross arrogance. If several exceptions can be found, I would like to meet them, and I will change this statement and apologize.

A Last Warning

There is always the risk that the stronger the "congregation" becomes numerically, the weaker any individual member might become in the very things that characterize a true disciple of Christ. This has proven to be true on many occasions.

A congregation might have a plan for carrying the word into an area where the cause of Christ is not known. But, unless a particular saint participates in that effort specifically, as with prayers, genuine interest, physical and spiritual support, the command to "go into all the world" is for him not being fulfilled. It is not!

A congregation might have a plan for assisting needy persons, most often by sending money to organizations that specialize in this sort of thing, but again, unless a particular saint participates in that effort, specifically, the commandments of the Lord are for him not being fulfilled. They are not!

A group cannot do for an individual what that individual must do for himself. "Let every man prove his own work," says Paul, "and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden" (Gal. 6:4,5).

- Hank Tankersley

Appendix: To whom were the inspired letters written?

Rom: “To all that be in Rome, beloved of God, called to be saints . . . “ (1:7).

1Co: “ Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours:” (1:2).

2CO: Paul, . . . unto the church of God which is at Corinth with ALL the saints which are in all Achaia: . . .

GAL: Paul, . . . unto the churches of Galatia: . . .

EPH: Paul, . . . to the saints which are at Ephesus, and to the faithful m Christ Jesus. . . Phi: Paul and Timotheus, . . . to ALL the saints in Christ Jesus which are at Philippi. . .

COL: Paul, . . . To the saints and faithful brethren in Christ which are at Colosse.

1TH: Paul, unto the church of the Thessalonians which is in God the Father, and in the Lord Jesus Christ. We give thanks to God always for YOU ALL, . . .

2TH: Paul, . . . unto the church of the Thessalonians . . . We are bound to thank God always for you, brethren, . . .

The Timothy letters, Titus and Philemon were written to them personally, as individuals. . .

JAM: , . . . to the twelve tribes which are scattered abroad. Note that only individuals could have "faith."