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The Word "Church"
Usually when one begins a word study he goes to a concordance and then to
a lexicon. If he were studying the word "church" he would find that it is
translated from the Greek word, "ekklesia", which originates from "ek" (out of)
and "kaleo" (call), thus, "called out." Immediately, if he professes to be a
Christian, there comes to his mind, "But ye are a chosen generation, a royal
priesthood, a holy nation, a peculiar people; that ye should shew forth the
praises of him who hath called (kalesantos-aorist participle of kaleo) you out
(ek) of darkness into his marvelous light" (1 Peter 2:9). And that is a good
starting point. Now let us take into consideration an extremely important aspect
of word study -- CONTEXT.
According to The Vocabulary of the Greek Testament by Moulton and
Milligan, "ekklesia" meant originally "any public assembly of citizens summoned
by a herald" (page 195). According to Bauer's lexicon, "ekklesia" is found in
the writings of Euripides, the Greek tragic dramatist, and Herodotus, a Greek
historian; both of whom wrote in the fifth century B.C. And Orpheus, priest of
Dionysus, "formed for himself the 'ekklesian', a group of wild animals, who
listen to him, in the Thracian mountains where there are no people" (Bauer).
While "ekklesia" may have reference to the New Testament church, it is
also used in the Septuagint in reference to the community of the Israelites. In
Greek history, it is used in reference to the community of Pythagoras (Bauer).
And even in the New Testament it may not refer to the Christian church. During
the riot which Demetrius, the silversmith, stirred up in Ephesus, Gaius and
Aristarchus were seized and brought unto an "ekklesia" (Acts 19:23-41). Thus,
from general contexts, we may determine that "ekklesia," of itself, has no
especially Christian, Judean, nor even religious denotation.
Having made that determination, let us now consider "ekklesia" in the New
Testament era. To begin this phase of our study, we will briefly take into
consideration SYNTAX -- how words fit together.
The preposition "ek" serves to further define "klesia," the substantival
form of "kaleo," to which it is attached. It is used only with the ablative
(some grammarians refer to the ablative as the genitive of separation) case
which may be described as the "whence" case -- it indicates from whence
something is separated; in other words, its source or origin. Thus, "klesia" is
further defined as having a source "out of" which it came. If the source of the
call follows immediately, as it often does, the source will be in the ablative
case. Sometimes the writer assumes that the reader already KNOWS the source. And
with diligent examination the source can usually be determined. With that in
mind, let us return to some specific contexts.
In Acts 19:25 we find that Demetrius called the workmen together, which
call ultimately resulted in the assembly at Ephesus. Thus, Demetrius is seen as
the source out of which the call originated.
Now let us consider what is generally spoken of as the New Testament
church. In 2 Samuel 7:11-16 the Lord promised David He would "set up thy seed
after thee, which shall proceed out of thy bowels" (vs. 12). And in verse 16 the
Lord promises, "And thine house and thy kingdom shall be established forever
before thee: thy throne shall be established for ever."
According to the genealogy of Matthew, Jesus Christ is the son of David
(1:1) In Acts 2:30 Peter refers to the promise made to David, "Therefore being a
prophet, and knowing that God had sworn with an oath to him, that of the fruit
of his loins, according to the flesh, he would raise up Christ to sit on his
throne." Peter then goes on to interpret the promise, "He seeing this before
spake of the resurrection of Christ, that his soul was not left in hell, neither
his flesh did see corruption. This Jesus hath God raised up, whereof we all are
witnesses" (vs. 31-32). And in verse 36 Peter says, "Therefore let all the house
of Israel know assuredly, that God hath made that same Jesus, whom ye have
crucified, both Lord and Christ." Paul says God "hath translated us into the
kingdom of his dear Son" (Colossians 1:13). Peter speaks of "the everlasting
kingdom of our Lord and Savior Jesus Christ" (2 Peter 1:11). Therefore, we see
through the scriptures that Jesus Christ, the seed of David, and His everlasting
kingdom are the fulfillment of the promises make to David. Speaking of Christ,
Paul says, "And he is the head of the body, the church: who is the beginning,
the firstborn from the dead; that in all things he might have the preeminence"
(Colossians 1:18). From these passages we determine that God, through Jesus
Christ, is the source from whom the call originated.
The "ekklesia" referred to as the New Testament church are those who have
been assembled into the body of Christ through hearing, believing, and obeying
that call.
And to whom has that call been made? Peter, preaching on the day of Pentecost, says, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to ALL that are afar off, even as many as the Lord our God shall call" (Acts 2:38-39). On Mar's Hill, Paul proclaimed that God, "Now commandeth ALL men EVERYWHERE TO REPENT (Acts 17:30)."
Sandra F. Cobble
(http://www.oldpaths.com)