2Co 11:3 But I fear, lest by any means, as the serpent beguiled Eve in his craftiness, your minds should be corrupted from the simplicity and the purity that is toward Christ. [asv]

Mat 16:18 And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.

Ephesians 5:25-29 (nkjv)

25 . . . just as Christ also loved the church and gave Himself for her, 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. . . . 29 For no one ever hated his own flesh, but nourishes and cherishes it, just as the Lord does the church. 30 For we are members of His body, of His flesh and of His bones.

The question we are concerned with is this: What is the church of God and of the Lord Jesus Christ. (How many billions of articles, lessons and sermons have been produced with the purpose of "correcting" false ideas about this subject, “the church of God.”)

I. The church is – first of all – people, a collection (community of people, who owe their very existence and their unique distinctness from all other peoples and communities to one thing only -- the call of God through the Gospel.

It all began with Abraham, called by God to leave his own country and kindred in order to be given another country and another kindred in order to be made a great people through whom all peoples on earth would be blessed. Several times this promise of God was confirmed to Abraham, that through his descendants ALL earth's nations would be blessed. It was afterwards reaffirmed to Isaac and to Jacob.

A giant leap forward toward the fulfillment of the promise came when God chose Moses, a descendant of Jacob's son Levi, to rescue his people from slavery in Egypt. "When Israel was a child, then I loved him, and called my son out of Egypt" (Hosea 11:1). Three months after the Exodus they entered the wilderness of Sinai, and the Lord told Moses to say to the people: "Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and a holy nation" (Exo. 19:4-6) .

So the promise was renewed, the law given, and the tabernacle worship begun. Later the promised land was conquered, and still later the government established. But it all ended in disaster. God's people broke God's covenant, rejected God's law and despised God's prophets, until there was, it seemed, no hope of recovery. The judgment of God once again came upon them, and the second captivity, the Babylonian, began.

Yet, in spite of this, God did not abandon His people. In time, true to His promise to bless them, He called them out of Babylon, as He had called them out of Egypt, and He restored them to their own land . As God said through Jeremiah: "Therefore, behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; but, the Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven then: and I will bring them again into their land that I gave unto their fathers"(Jer. 16:14-15).

II. But God had also promised to bless ALL the nations of the earth. And this came to pass through Christ. For God's call into the land of Canaan first of Abraham's family from Ur and from Haran, then of Jacob's descendants from Egypt, and then of the remnant of Judah from Babylon all foreshadowed a better call, a greater redemption and a far richer inheritance. Through the death and resurrection of Christ, God's purpose was to call out of the world a people for Himself, to redeem them, (buy them back from the bondage of sin) and to cause them to inherit the promise of everlasting life.

III. And now our definition: The church is God's people, His ekklesia (called out ones), called out of the world by the Gospel to be His, and existing as a community of separated people because of this calling.

The New Testament abounds with evidences of this fact. "God is faithful, by whom ye were CALLED unto the fellowship of his Son Jesus Christ our Lord " (1 Cor. 1:9). Ye are "the CALLED of Jesus Christ," and are "CALLED to be saints" (Rom. 1:6, 7). This divine call is a holy calling;

“Who hath saved us, and CALLED US WITH A HOLY CALLING, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus" (1 Tim. 1:9).

This calling is not just a holy calling but it is a calling UNTO holiness: “For God hath not called us unto uncleanness, but UNTO HOLINESS" (1 Thess.4:8). And again, "But as he which hath called you is holy, so BE YE HOLY in all manner of life; because it is written, Be ye holy; for I am holy" (1 Peter 1:15, 16). This "manner of life " is so high and noble that Paul literally begs the Ephesians to treat it with the utmost respect and diligence. "I beseech you, " he says, "that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace" (Eph. 4:2,3).

Now what is the purpose of this calling? The whole purpose it seems is that we all might become in character what we are in name and status, namely "saints,” the holy, distinct, separate-from-the-world, special people of God. "For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we shall live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works" (Titus 2 11-14).

But it is significantly important to understanding that God's call is not intended to withdraw the church OUT of the world into a monastery-type existence, which would be a form of escapism. As Jesus was leaving the world he prayed for his apostles:

"Father I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world" (John 17:15, 16).

If taken out of the world, how could saints be salt, and light, and leaven, and priests. (Matt. 5 13-16; Phil.2 14, 15). It seems paradoxical that we have been called "out of the world"so that we might "go back into the world." And yet, this is essentially what has happened.

"Ye are a chosen generation, a royal priesthood, a holy nation, a peculiar people; that ye SHOULD SHOW FORTH THE PRAISES OF HIM WHO HATH CALLED YOU OUT OF DARKNESS INTO HIS MARVELOUS LIGHT" (1Pe 2 9).

To whom should this be shown? To brethren, yes, but perhaps even more important, to the world.

So the church of God is then, God's people, called out of the world into holiness of life, even to God Himself, from this world even to glory (2Pe 1:2-4).

"For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps." Now Peter gives us some examples, "Who did no sin, nether was guile found in his mouth: who, when he was reviled, reviled not again (We should follow His steps); when he suffered, he threatened not; but committed himself to him that judgeth righteously: (We should follow His steps) who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness" (1Pe 2:21-24).

Maybe, just maybe, the reason Christianity means so little to so many people, is that there has been no sacrifice, no hungering or thirsting. "Blessed (happy) are they which are persecuted for righteousness sake (the sake of righteousness)." says our Lord, "for theirs is the Kingdom of Heaven" (Matt. 5:10). "It is a faithful saying: For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him: if we deny him, he also will deny us" (2Ti. 2 12). "Yea, and all that will live godly in Christ Jesus shall suffer persecutions" (2Ti. 3:12).

This aspect of Christianity is seldom stressed and often ignored . But the call to Christ INCLUDES suffering for righteousness sake. "For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake " (Phil. 1:2 9).

Peter closes his first letter with many thoughts, among them: "But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, AFTER THAT YE HAVE SUFFERED A WHILE, make you perfect, stablish, strengthen, settle you " (1Pe 5:10).

And most important, this calling of the church is an individual matter. It is a calling to EVERY man, without any DISTINCTION or FAVORITISM or PARTIALITY whatever. Go preach the good news to "EVERY creature, " said Jesus. "WHOSOEVER calleth upon the name of the Lord shall be saved."

Previously God's call had been selective, to Abraham and his descendants, to physical, national Israel, and the Gentiles had been "alienated from the commonwealth of Israel, and strangers to the covenants of promise" (Eph. 2:12). Yet the promise to Abraham included an eventual and ultimate blessing for ALL nations. Paul could say to the Ephesians: "But now, in Christ Jesus, ye who sometime were far off are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us; having abolished in his flesh the enmity,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 " (vs . 13-16) .

What did God abolish? At least that aspect of the law which made Israel a special people, a separate people, and He created "ONE NEW MAN." And this new created community is a marvelous community. Christ has abolished more barriers than that of race or nationality; He has abolished those of class and sex as well: "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female for ye are all one in Christ Jesus (Gal. 3:28). Thus the days of legalized discrimination are over. The new law that governs the new community, the church, tolerates NO distinction of race, rank or sex.

This must NOT be taken to mean however that there is no distinction of role; freedom from spiritual discrimination is not to be equated with absence of law. The same apostle who states the former also tells wives to be subject to their husbands, servants to their masters, and all saints to those that rule over them. It IS to say that all spiritual partiality and priviledge before God has now been eliminated. "For There is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon him, For whosoever shall call upon the name of the Lord shall be saved" (Rom. 10:12, 13). This means that all baptized believers, whether Jew or Gentile, male or female, slave or freeman, educated or uneducated, American or foreigner, are "fellow-citizens with the saints and members of the household of God", "fellow-heirs," "fellow-members of the same body," and "fellow-partakers" of the divine nature. Paul's use of these four Greek compounds, which might be rendered "fellow-citizens," "fellow-heirs, "fellow-members " and "fellow-partak-ers," enforces as clearly and strongly as any words could the undifferentiated, common participation of all God's people in all the blessings of the gospel. He is teaching the same truth in his list of unities of Ephesians 4:4-6, that "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.” "One body, as there is "one" Spirit, hope, Lord, faith, baptism, and God and Father. Not one composed of the elite, the privileged, the special, favored ones, and another for the common saints. One for ALL.

The essential unity of the church, orginating in the call of God and illustrated in the metaphors of Scripture, leads us to this conclusion: the responsibilities which God has entrusted to His church He has entrusted to His whole church. What are they? Peter is writing to the "elect;" "Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifice, acceptable to God by Jesus Christ" (1 Peter 2:5). Now as we know, every priest must have something to offer. What must the Christian offer? Our bodies (Rom. 12:1), and "praise" (Heb. 13:15), and then service: "But to do good and to communicate forget not: for with such sacrifices God is well pleased" (v. 16).

And all these duties belong to the whole church, to every saint. Leadership cannot monopolize them: nor can the common saint escape theme Neither leadership nor those that are served can delegate them to the other: there is no possibility of worship or service by proxy.

To insist upon this is a healthy change from the often exaggerated leader-follower structure which has too often and too long kept the "laity" in subjection and condemned them to a position of inferiority and inactivity. This hierarchy is due to a distorted understanding of the church of the Bible.

Certainly, God calls leaders to an important work, but their position is always subordinate to that of the church as a whole, God's own redeemed community. The common saint will only find his rightful place in the church when this simple truth is recognized, that the leadership is there to serve the church, not the church the leadership. In order to gain recognition for this truth, we must recover the Biblical doctrine of the church as the people of God, and in particular this truth - that in all matters of status and privilege God's people are by God's call one and undifferentiated, and that the offering of worship to God and service to the world are the inalienable right and duty of ALL saints, the WHOLE church, LEADERSHIP AND FOLLOWSHIP TOGETHER.

Our question is, "What is the church of God?" No doubt more lessons have been taught on this subject than almost any other, perhaps for two reasons. First, the importance of the subject, and second, the false ideas that need to be corrected.

To understand what and who the church is will answer much if not all of HOW one is saved, and, IF he is to remain saved. To say that a person IS (present tense, active) a house builder (or a football player, for instance) will explain his present occupation, and what he is concerned with. To say that one IS a Christian will likewise explain what his present occupation is and what he is concerned with. And of course the church of God and of the Lord Jesus Christ consists of the saved, the saints, those who are followers of Christ, Christians.

To understand the nature and character of the church answers the question of most of the "issues" that trouble us, from that of "eating in the ‘church' building" all the way to a present day controversy, the "authority of elders, " both of which, and hundreds in between, have been matters that separated brethren.

We have shown that the church of God is first of all a people, a community of people who owe their very existence and their unique distinctness from all other communities to one thing only -- the call of God through the Gospel. It began through Abraham, was continued through his sons, was typified in the rescue of Israel from Egyptian and Babylonian bondage, and finalized in the coming of Jesus.

We showed that this calling of God through Jesus was a "holy calling" (1 Tim. 1:9), and it is a calling TO holiness (lTh. 4:8;1 Pe 1:15, 16, etc.) We concluded that the whole purpose, it seems, is that we all might become in character what we have become in name and status, namely "saints, " the holy, distinct, separated-from-the-world, special people of God. Saints ? Yes, the called out ones are in the New Testament called saints.

We showed that this call was not intended to drew one out of the world into a monastery-type existence, but each saint would remain in the world as "salt, " and "light, " and "priest" of God, that he "should show forth the praises (excellencies and virtue of Him who has called him out of darkness into His marvelous light. " (1 Peter 2:9). Our definition of the church of God and the Lord Jesus Christ then was: "It is God's people, called out of the world into holiness of life, even to God Himself, from this world to glory. " (Study 2 Peter 1:2-4).

We furthermore showed that this calling is not without suffering. As Christ suffered for us, we ought to suffer for his sake. (Study 2 Peter 2:21-24; Phil. 1:29) .

We showed that this calling is an individual matter. It is a calling to every man, without any distinction, favoritism, or partiality whatever. Go preach the good news to "every" creature said Jesus. "Of a truth I perceive that God is no respecter of persons, " said Peter, "but in every nation he that feareth him, and worketh righteousness, is accepted with him " {Acts 10: 34, 35) . "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus " (Gal. 3:28) . The new law that governs the new community, the family of God, the church, tolerates no distinction of race, rank or sex,

"for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved" (Rom. 10:12, 13).

This means that all baptized believers, whether Jew or Gentile, male or female, slave or freeman, educated or uneducated, American or foreigner, are "fellowcitizens with the saints and members of the household of God, " "fellow-heirs, " "fellow-members of the same body, " and "fellow-partakers" of the divine nature. Paul's use of these four compound words: "fellow-citizens, " "fellow-heirs, " "fellow-members" and "fellow-partakers," enforces as clearly and strongly as any words could the undifferentiated, common participation of all God's people in all the blessings of the gospel.

But with the blessings of the gospel extended to all came also individual responsibility to all. This is one of the most difficult lessons for mankind to grasp. One simply can not have the benefits of personal privilege without having personal involvement, personal responsibility, and personal accountability. The history of mankind has all too often been a record of desiring the liberty and self-determination that goes with being"created equal," yet not being willing to accept the accompanying responsibility and accountability of such. This cannot be!

1. The New Testament is written to all, not to a select group or a part of the whole group. As for example:

* Romans: Paul, a servant of Jesus Christ, . . . To ALL that be in Rome, beloved of God, called to be saints.

* 1 Corinthians: Paul, . . . 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 called upon the name of Jesus Christ our Lord, . . .

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

* Galatians: Paul, . . . unto the churches of Galatia: (I would assume, all saints).

* Ephesians: Paul, . . . to the saints which are at Ephesus, and to the faithful in Christ Jesus. (Again, I would assume, all saints).

* Philippians: Paul and Timotheus, . . to ALL the saints in Christ Jesus which are at Philippi . . .

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

* 1 Thessalonians: 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, . . .

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

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

2. It is against the background of the equality and unity of the people of God, with equal rights, privileges, blessings AND involvement, that the problem of delegation of the work of the Lord from the masses to a select few is seen. This is the basis of the so-called "clergy-laity" system that has hindered Christianity so much. I do not hesitate to say that to interpret the church of God and the Lord Jesus Christ in terms of a privileged few who rule over the majority and attempt to do their "church work" for them, or in terms of a hierarchial structure that places anyone except the Lord between God and ALL saints is to misrepresent the New Covenant concept of the true family of God.

No man has the right or liberty to interpret or explain the church of the Bible in any terms other than those used by the Lord (especially in terms of "clergy" and "laity") however easy it is to lapse into this way of thinking, both for the ones who desire to rule and serve and those who are willing to let them. As one examines the Biblical illustrations of the church, we see them, every one, to reveal the relationship of God's people FIRST TO HIMSELF, and SECONDLY TO EACH OTHER. There is scarcely any attention paid to any other special or privileged element, and absolutely none to a third distinct entity separate and apart from these two relationships. In other words, in revealing the nature and work of the children of God, the church, the overwhelming preoccupation of the New Testament is with ALL the saints, the WHOLE People of God in their relations trio with GOD HIMSELF and to EACH OTHER.

1. Three of the most revealing illustrations of the church of the New Testament are taken from the Old Testament. They represent God's people as His bride, His Vineyard, and His flock. These all highlight and emphasize the direct relationship which God has today established with His people under the new covenant and which they enjoy with Him. (For example, see Ezekiel 16:60ff.; Jer. 2:2; 31:32; Isaiah 62:5; Psalms 80:8-19; Isaiah 5; Isaiah 63:9, 19). Each illustration stresses God's direct dealings with His people as a people, and His personal and loving care toward them. He chose Israel as His bride; He planted His vineyard; He shepherded His flock. And when Jesus applied the illustrations to Himself, He emphasized even more strongly the personal relationship which each implied.

2. He was the bridegroom. (Matt. 9:14, 15; Mark 2:19, 20). Husbands are to love their wives as Christ loved the church, His bride. (Eph. 5:25-30) . At the end of the Revelation we learn that "the marriage of the lamb has come and the bride has made herself ready, " and then we see "the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband” (Rev. 19:7; 21:2)

3. Jesus claimed to be the vine, and all disciples are the branches. God is the husbandman. All branches are dependent for their life and fruit-bearing ability upon abiding in Him and on their being pruned by the vinedresser, the Father. (John 15).

4. And Jesus called Himself "the good shepherd" (John 10:14). He goes out into the wilderness to seek and to save even one lost sheep, laying down His life for His sheep, leading them out into good pasture and protecting them from the wolves. (Luke 15:3-7; John 10) .

There are four other illustrations of the church of God used in the New Covenant which illustrate the relationship which God has intended for His people.

First, God's people are citizens of a kingdom. The original government of God over Israel, which was rejected when the people asked for a king like the heathen nations, has been recovered and spiritualized through Christ. In saving us God "has delivered us from the power of darkness translated us into the kingdom of his dear Son" (Col.1:13). This kingdom is not of this world (John 18:36), and is not concerned with food and drink, but "righteousness, peace and joy in the Holy Spirit. For he that in these things serveth Christ is acceptable to God, and approved of men" (Rom. 14:17, 18).

Next, God's people are His household or family. What was vaguely revealed in the Old Testament is fully worked out in the New. In Christ God begets us again, makes us His children, adopts us into His family and sends His Spirit into our hearts that we may call Him "Abba Father." (Study 1 John 2:29-3:3; 3:9, 10; 8:14-17; Gal. 4:4-7). Much of the Christian life is determined, as Jesus frequently taught, by this intimate, father-child relationship with God. We are to take no anxious thought even for the material necessities of life, because our Heavenly Father knows our needs. We are rather to occupy ourselves with Him, to "seek first His kingdom and His righteousness, " to commit ourselves and our affairs to Him, to try, and all we need will be given us. (Study Matt. 6:7-13; 25-34; 7:7-11).

Thirdly, God’s people are a building, "not made with hands, " a building which God is Himself constructing, a spiritual temple, with Jesus Christ as the only foundation and the Holy Spirit as the indicator of God's presence. "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you" (1 Cor. 3:16). "In whom (Christ) all the building fitly framed together groweth unto a holy temple in the Lord: in whom ye also are builded together for a habitation of God through the Spirit” (Eph. 2:21, 22).

Fourthly, God's people are the body of Christ, the most frequently used illustration by Paul, and the only one with no Old Testament equivalent. Christ is the Head to rule and nourish His body and the Holy Spirit is the life and power to make it live. "....the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God “ (Col 2;19). (See Eph. 4;4, 15,16).

It is significant that all this wealth of illustration has this one least common denominator. In each example the emphasis is EITHER on God's role as husband, shepherd, king, father, builder, etc., in his relationship to His people as His bride, flock, citizenry, family, or, to His people's relationship to each other as branches in the same vine, sheep in the same flock. children in the same family, members of the same body, etc. In other words, each of he four pictures illustrates not only the relation between God and his people, but the mutual relationship and duties which ALL of God’s people have with one another. We are fellow-citizens of the kingdom of God, brothers and sisters in the family of God, living stones being built into the spiritual house of God, and fellow-members, one of another, in the body of Christ, not only receiving life and direction from the Head, but actively inter-acting and inter-depending, with specific instructions to love and support one another. (Study 1 Cor. 12:14-26.)

It is a fact that when the people of God are referred to in the aggregate in the New Testament the terms used to describe the individuals always correspond to those terms used to describe them in their totality. If they are called a flock in the aggregate, the individuals are called sheep; if a house, they are called stones; if an army, they are called soldiers; if a kingdom, they are called citizens. There is never any incongruity as to speak of a flock of soldiers, an army of stones, or a house composed of citizens. The family is composed of children, or sons, in keeping with this congruity of language.

So obvious is this fact that many will consider it a waste of time and space to mention it at all, and indeed it would be except for the fact that in one important analogy the rule is completely ignored. I refer to the word "church." This is a common noun used in a collective sense. Ask the average person what designation is given individually to those who compose it, and he will invariably reply "members." So habitual is the expression "members of the church," it will come as a distinct shock to many to realize that it is never so used in the New Covenant Scriptures, and for the very good reason that it is not sound speech. What word is used by the New Testament writers to describe those individuals who constitute the “church?" It is the word "saint." Saints are those who make up the church, when compatible and congruent language is used.

If this were a mere quibble about words we would not waste precious time and space to mention it, but a serious principle is involved which has unfortunately distorted the thinking of many as to the nature and character of the church of God.

In all too many cases the church of the Lord is thought of solely in terms of a local organized congregation, made up of "members." We often hear of a congregation being "established," and of "charter members." We hear of "membership drives." Much preaching and bulletin information is concerned with "loyalty to the local congregation." Often one is confused between being baptized into Christ and into the membership of the local church. We hear of "placing membership", etc. These terms are used in the exact same sense that the term member is used in connection with civic, service, or social club, or a business association. One joins the group to receive certain benefits and he is made to feel some obligation to assume some of the costs of maintaining the association, both in time, talent and money. This idea has been carried over into the “local church” system," very naturally.

Probably no other philosophy in our day has done as much to stultify the individual growth of the saints of God as this. There is a very real danger that the more one exalts "his church" (congregation, etc.), where he considers "his membership" to be, the less he will strive to maintain his individual identity and relationship to Christ, “in” whom and “into” whom, his very salvation depends. He must never forget that he is not in Christ because he "belongs to the church" (either local or universal), but he is a part of the church BECAUSE he is “in Christ” and belongs to Him. In all the above illustrations, family, bride, flock, house, vine, body, kingdom, it is significant that no one stands between each individual person and God the Father except the Lord Jesus. "For there is one God, and one mediator between God and men, the man Christ Jesus" (1 Tim. 2:5). "I am the way, the truth, and the life. No man cometh unto the Father, but by me" John 14:6). There is simply no room for any other entity in the illustrations. And when men create any such entity, to which one must pledge membership and loyalty before he is recognized as a child of God they have presumed something that they have no right to presume.

A congregation (local church) is not essential to the being but to the well-being of a saint. Saints voluntarily associate together to worship their common Father and to "provoke one another to love and good works." (True children of God worship their Heavenly Father daily, no longer at a prescribed time and place. See John 4, Rom. 12:1; etc.) There must never be any question that the Lord is Lord every day and all the time, and overseers have as their main task the leading and guiding of the saints to obey Christ. The best leadership is that leadership that successfully gets children of God to be GOOD children, that gets disciples of Christ to "abide" in the Word, that gets "branches" to be productive branches, that gets members of the body, "fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, (to make) increase of the body unto the edifying of itself in love, " that gets living stones that make up God's spiritual house to "offer up spiritual sacrifices, acceptable to God by Jesus Christ," that gets the citizens of the kingdom of Christ to seek God's will and to be good citizens. Now ponder this for a moment: Where is there a place in all this illustration for someone to delegate his worship and service to God to ANYONE or ANYTHING. And yet, it would seem to me, multiplied thousands and perhaps millions of souls have staked their eternal future upon being loyal "members of the church," where “worship services” are conducted by hired professionals, and the average saint is expected to attend and support the programs, or he will be displeasing God. In many instances a saint is “disfellowshiped” from Christ if he does not follow the pattern as described here. A late trend is to get participants to sign a “covenant,” vowing to attend, contribute and not criticize the leadership.

In 1968 (or thereabouts) the church in Dallas, Texas planned a city-wide campaign for Christ. Jimmy Allen of Harding University, probably the most effective evangelist of that period, was to be the speaker for the event. Virtually every home in Dallas County was visited. Some 30,000 (approximately) saints were recognized who actively participated in the worship and service activities with brethren in one of the 60 plus local churches. But, negatively, some 16,000 (approximately, as I recall) “members of the ‘church’" (as they in most every case chose to be called) were discovered who did not assemble with others who they considered to be “members of the church,” for shared worship or edification, or to share their talents with brethren in the great work of the Lord.

Knowing brethren intimately, worshiping with them, working co-operately with them in the great work of the Lord is EASILY the most satisfying activity many of us have ever known. I cannot imagine anything else in this world that would be more rewarding to the individual or productive of more good. But there remains this one basic truth: each of us will be judged not for what we have done as a "church member" but for what each one of us has done as an individual in our relationship with the Lord. "For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then everyone of us shall give account of himself to God” (Rom 14:11,12).