Where is the True Church?

Introduction

Importance of this Study

What the Bible Teaches about the Church

The Church is not a Building

The Meaning of the word ‘Church’

A local, physical group of people who are organized

The Invisible Church of all True Believers who are the Body of Christ

Are Denominations Biblical?

Where did Denominations Come From?

The Sectarianism at Corinth

Separation and Unity

Local Churches Contain Saved and Unsaved People

The Church is Hidden with Christ

What about the Jerusalem Council?

Summary

Introduction

We live in a day where there is a plethora of choice. Whatever our heart desires, we can just reach out and find it. Unfortunately, the same is true of the Christian ‘church’. There is a wide variety of Christian denomination that never ends in its varieties. We even have many internet churches so we do not even need to leave the comfort of our home. But, is this what God intended? Did God intend that there would be hundreds of denominational churches (i.e., churches that belong to a large church controlling organization that sets limits / rules on the local church)? Did God intend that there would be many varieties of local churches with significantly varying opinions on what the truth of the Bible says? Did God intend that churches would be focused around fellowship, organization, social needs, self-help and not primarily focused on the worship of God and the ministry of the Word of God (i.e., the Bible).

We recall in the original churches that were established that there focus was:

And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and signs were done by the apostles. 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. And 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. And the Lord added to the church daily such as should be saved.

(Act 2:42-47)

How has this pure simplicity of fellowship, teaching, prayer and worship become what it is today? Today, we essentially find the following types of churches:

Traditional Denomination Churches – These churches usually have high organization, a higher body of authority above the local church and maintains the name of their church and the teaching of their church to be based on historic creeds, doctrinal statements and traditions. The term ‘denomination’ means that there is a common name (and standards) for all local churches within the particular denomination. It is a major sub-group within the whole of Christianity. Examples of these churches are: Roman Catholic, Eastern Orthodox, Baptist, Lutheran, Seventh Day Adventist, Presbyterian, Methodist, Mormons, Church of God, Nazarene, etc., etc. Even within these broad names, there are an additional variety of individual denominations and belief systems that teach significantly different doctrine. As should be realized, these traditional denomination churches have many deep-seated beliefs that cause substantial divisions between denominations. Many of these churches have abandoned the intense study of the Word of God and have allowed many social gospel beliefs enter into the churches.
Independent Churches – These are more local bodies that generally do not have a governing body outside of the church. These churches can vary between very strict legalistic churches to very open, fellowship / community churches and with all sorts in between. Often the fellowship / community churches are very soft on doctrinal statements and attempt to avoid any subjects that may cause divisions. In general, independent churches tend to add to the confusion and divisions which exist in the traditional denominational churches since they are often overly dogmatic and fixated on certain beliefs or they are too soft on doctrine and the truths of the Bible.

Of the above churches, there are some that would very dogmatically teach that they are the only true church of God. Some would identify these type of churches as a cult (e.g., Jehovah’s Witnesses, Mormons, Roman Catholicism, etc.).

Importance of this Study

The purpose of this study is to examine what the Bible says about the church. This study should be important to the reader since it is important to guard oneself from deception, especially since we steadily move forward to the end-time. As we know, as we close in on the Final Day, there will be much deception within the church. For example:

For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Then if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

(Mat 24:21-24)

For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works.

(2Co 11:13-15)

Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.

(2Th 2:3-4)

In the end time, we find that there will be a great deception that occurs. Satan and his demonic ministers will invade in the temple of God (temple represents the church, where the body of believers are – see 1 Cor 3:16‑17, 2 Cor 6:16, Eph 2:21). This results in confusion since Satan is the author of confusion, the Father of lies (1 Cor 14:33, James 3:16, John 8:44, etc.). We see in the final apostate church of the end time (Babylon) that she will be filled with demons and every foul spirit (Rev 18:2).

What the Bible Teaches about the Church

Of course, it is important to define the church by the Bible itself.

The Church is not a Building

It is important to understand that the ‘church’ is not a building at all. Many people get caught in the trap of assuming that the church is a building and the people who worship there are the congregation. This just is not true. We recall that in the original church that the Christians often met from house to house. In Acts 2:46, we find that although the very first church met in the temple are of Jerusalem, they expanded out from house to house where they met and broke bread. We also find in Acts 5:42 the same pattern where they ceased not to teach and preach Jesus Christ in the houses. We find a little later in Acts 8;3, that Saul persecuted the church by entering every house and capturing Christians to have them arrested. Finally, we find in 2 John 10, that the place where believers shared doctrine and met was called a ‘house’.

The Meaning of the word ‘Church’

The word church as used in the Bible is the Greek word ‘ekklesia’. This word occurs 115 times in the New Testament. The Greek word ‘ekklesia’ is a compound word (the Greek word ‘ek’ meaning ‘out’ and ‘klesia’ meaning ‘called’). In other words, the literal meaning of the word church is ‘called out’, which refers to people who are called out. In fact, the part of the word that means called (i.e. klesia) is the same Greek root that is used many, many times in the Bible as the term ‘called’ as referring to what has happened to all true Christians (see Ro 8:28, Eph 4:1, 4:4, Col 3:15, Gal 1:6, 1:15, 5:13, 1 Cor 7:15-24, 1 Cor 1:24, etc., etc.). Therefore, the intent of the church is to recognize the calling out of God’s people from the world to meet collectively in the name of Jesus Christ. In fact, in Mat 18:15-20, Jesus speaks about discipline in the church involving sin and forgiveness. He concludes that:

For where two or three are gathered together in my name, there I am in the midst of them.

(Mat 18:20).

This is a vitally important basic truth about what the ‘church’ is. It is tempting to think about a several thousand mega-church as being a real example of what a church really is. But, this is just not true. A megachurch actually does not meet the Biblical intent of what a church is since it essentially becomes too big to manage by the Bible standard of having shepherds over a flock (i.e., pastors). Megachurches tend towards entertainment and an impersonal way to attend church without needing to be shepherded and be held accountable (as was the intent of the ‘church; talked about by Jesus in Mat 18:15-20).

Next, we must observe that there are 115 usages of the word ‘ekklesia’ in the New Testament. To come to reliable truth, we must investigate each of these usages. If only some of these usages of the term ‘ekklesia’ are studied we can result in erroneous doctrines by taking the Scriptures out of their context.

The 115 Usages of the term ‘Ekklesia’

When the term ‘ekklesia’ is studied in the Bible, it is used in the following ways:

A local, physical group of people who are organized (including one occurrence that refers to national Israel in the Old Testament)

All true believers (i.e. actually saved) who comprise the body of Christ

National Israel in the Old Testament (Acts 7:38)

A local, physical group of people who are organized

Of the 115 occurrences of church, we find 97 of these referring to an actual group of people in a certain location (i.e. the local church). Of these 97 occurrences, 58 are used in the singular and 39 are used in the plural. It is also important to note that in all cases, a church is a physical gathering of God’s people. Watching a church service on the internet / television simply is not attending church.

Singular uses of the word church:

Here are the occurrences of the term ‘church’ (i.e. singular) used in the Bible where it is obvious that a local, physical group of people is involved:

Church in Jerusalem – Acts 5:11, 8:1, 8:3, 11:22, 12:1, 12:5, 15:4, 15:22, Gal 1:13, Phil 3:6

Church in Antioch – Acts 11:26, 13:1, 14:27, 15:3

Church in Caesarea – Acts 18:22

Church in Ephesus – Acts 20:17, Acts 20:28, 1 Tim 3:5, 5:16. Rev 2:1

Assembly in Ephesus – Acts 19:32, 39, 41

Israel – Acts 7:38

Church at Cenchrea – Ro 16:1

Church in the house of Priscilla and Aquilla – Ro 16:5, 1 Cor 16:19

Church in Gaius’ house – Ro 16:23

Church in Corinth – 1 Cor 1:2, 6:4, 11:18, 11:22, 1 Cor 14:4-5, 12, 19, 23, 28, 35, 2 Cor 1:1

Church in Nymphas’ house – Col 4:15

Church of Laodiceans – Col 4:16, Rev 3:14

Church of the Thessalonians – 1 Thess 1:1

Church in Philemon’s house – Phm 2

Church that John was an elder in – 3 John 6,9,10

Church in Smyrna – Rev 2:8

Church in Pergamos – Rev 2:12

Church in Thyatira – Rev 2:18

Church in Sardis – Rev 3:1

Church in Philadelphia – Rev 3:7

A local church – Mat 18:17 (2 occurrences), James 5:14

It is interesting to note in 1 Cor 14:23 that the Scriptures refer to the whole church coming together in one place. Again the thought here is that the church is an assembled body of local believers. Also, as noted above, there are many places where the Bible states that the church met in a particular house (e.g. Philemon, Gaius, Nymphas). This obviously points to the word church referring to a relatively small local body of believers. Also, we find the matters discussed in the above verse involve elders and deacons as well as other matters that need organization in the church to administer. It should be clear that the local body of believers (the local church) needs organization to function.

Brief mention should be made of the two verses (Mat 18:17, James 5:14) where a single church is mentioned although it is not clear where the church is located. In James 5:14, James is discussing the calling of the elders of the church if anyone is sick. James is obviously referring to a local church that would come to pray over the sick person. This verse in no way could be used to prove that there is a larger physically organized entity beyond the local church which should be called the church. However, it is obvious that there is some organization in this church since mention is made of elders.

The other occurrence in Mat 18:17 was referred to by Christ. This verse has by some been used to try to prove that there exist a larger organized church (i.e. denomination) beyond the local church. However, the context of the larger passage is when a brother trespasses against another brother. In this case, the brother should go to the other brother first (Mat 18:15). If this is not fruitful, then the offended brother should take two or three other witnesses and go discuss the matter with the offending brother (Mat 18:16). If this fails then the matter is taken to the church (Mat 18:17). It should be obvious from the context that this must be a local church since the recourse of the church is to make the offending brother as a heathen and a publican. It can only be a local body of believers that would be able to do this. The steps of counsel (i.e. one on one, take two or three witnesses, go to church) would be nonsense if one went to a larger denominational body instead of their local church congregation. Therefore, it should be clear that Mat 18:17 must refer to a local congregation of believers.

Also, it should be noted that Israel was referred to as the church is the wilderness. In other words, for those who believe the church started in the New Testament, we find that is not true. God’s church has always existed. Israel was the church of the Old Testament. Again, Israel is the wilderness was a local, organized group.

Finally, in Acts 19:32, 39, 41 the word ‘ekklesia’ is used as referring to a mob of people in Ephesus who started a riot due to perceived threats to their silversmith industry. This perceived threat was to the spread of the Gospel. These people apparently were unified under their devotion of the false gods. In any event, they were a ‘church’ in the sense that they were a local body of believers organized in their opposition to the true Gospel. Because they were clearly opposed to Christ, the translators translated the word ‘ekklesia’ as assembly instead of ‘church’. In Acts 19, we find the only three occurrences of ‘ekklesia’ that are not translated as ‘church’. However, this fact may very well be important for us to understand that some ‘churches’ are indeed opposed to the true Gospel.

The above analysis simply proves that in 58 of 115 occurrences of the term ‘ekklesia’, a local organized group is referred to. In no way can these verses be used to teach a universal physical church (i.e. denomination). These churches were independent of each other. However, we find ample evidence of the desire to help other churches by sharing material needs and doctrinal truth. Although the original church clearly began in Jerusalem on the Day of Pentecost (Acts 2), the church quickly dispersed in order for the Gospel to spread to all ends of the earth.

Plural uses of the word church:

It is important to now look at the 39 occurrences of the term ‘ekklesia’ that are used in the plural but, clearly refer to local congregations:

1 Cor 4:17, 7:17, 11:16, 14:33, 14:34, 16:1, 16:19, Ro 16:4, 16:16, Acts 9:31, 14:23, 15:41, 16:5, 2 Cor 8:18-24, 11:8, 11:28, 12:13, Gal 1:2, 1:22, 1 Thess 2:14, Phil 4:15, Rev 1:4, 1:11, 1:20 (2 occurrences), 2:7, 2:11, 2:17, 2:23, 2:29, 3:6, 3:13, 3:22, 22:16

The fact that in 39 occurrences, the term ‘churches’ (i.e. plural) is referred to should highlight to us that there can be more than one local physical group of people who are organized. This is actually a significant fact to understand in pursuit of where the true church resides. If the one true church were a particular denomination, then we would not necessarily expect to find occurrences of the term ‘churches’ in the plural. We would expect that multiple local bodies would be referred to as the ‘church’ (singular). For example, if we think of a particular denomination we do not call them the Presbyterian churches or the Roman Catholic churches or the Baptist churches. The denominations are referred to as the Baptist Church, the Methodist Church, etc. They are referred to in the singular since their leadership and their founding documents believes them to be a single church entity that is made up of local congregations, but is nonetheless a single organization. However, as we continue our search for a unified visible organized church, we will find that we cannot find this in the Bible.

The Invisible Church of all True Believers who are the Body of Christ

So far, we have reviewed 97 occurrences of the term ‘ekklesia’ to try to find out where the true church is. We have seen that in 97 occurrences, the term church actually refers to a local, organized group of people.

We now turn to the final 18 occurrences of the word church:

Mat 16:18 – Church built on the Rock
Heb 2:12 – Sing Praise in the midst of the church (quote of Ps 22:22)
Heb 12:23 – Church of the firstborn, written in heaven
1 Tim 3:15 – The house of God, the church of the living God
1 Cor 11:28, Col 1:18, 24, Eph 1:22-23, 5:23 – The body of Christ, the church
Eph 5:24, 5:25, 5:27, 5:29, 5:32 – The church as the wife of Christ
Eph 3:10, 21 – The church that includes Gentiles
1 Cor 10:32 – The Jews, Gentiles and the church of God
Acts 2:47 – Church is added to with those who are saved

Mat 16:18 – Church built on the Rock

When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jess answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. 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. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.

Mat 16:13-19

Much debate and controversy has existed concerning these verses. The key issue is in Mat 16:18 where Jesus says that upon this rock, He will build this church. Many people in Christendom believe that the rock referred to Peter and, therefore, Peter was the first leader of the church. If indeed this verse teaches this, then strong consideration would need to be given to this church. However, very clear Biblical evidence exists that this cannot be the meaning of this verse. Once again, we recall that it would be incorrect to rely upon church tradition to determine the meaning of this verse. That is, it would be a circular argument to teach that this verse refers to the church being built upon Peter because this is what church tradition holds.

The key to understanding this verse is to clearly understand what the Scriptures teach concerning the Rock. The clearest verse is in 1 Cor 10:4 where the Bible states that the Rock that was in the wilderness from which the water flowed was none other than Christ Himself. Also, in the Bible, it is clear that the Rock refers to God: Ps 18:2, Ps 18: 31, Ps 18:46, Ps 31:3, Ps 42:9, Ps 71:3, Ps 95:1, etc. Therefore, we should immediately be concerned at the teaching that the rock in this context refers to Peter.

Another reason the rock in Mat 16:18 cannot refer to Peter is that when we see the building of the house of God being built on a rock, we find that Christ is the Cornerstone (Eph 2:20, 1 Pet 2:6). Because, Mat 16:18 refers to the fact that the church will be built on the Rock, it must refer to Christ since He is the Cornerstone.

Finally, there is clear evidence right in Mat 18:16 that the Rock cannot be Peter. We see that the name Peter (or Cephas in the Syriac) was the name of given by Jesus Christ (see John 1:40-42, Mat 4:18, Mat 16:18). The name Simon is from the Hebrew and literally means ‘hearing’. The name of Peter (Gr: petros) literally means stone (not a big rock which would be the Greek term ‘petra’). We can view Peter’s name as reminding us that he was to be a member of the living temple of God (see e.g. 1 Pet 2:5). Peter was a member of the living church of God, not the cornerstone of the church which was Christ. The cornerstone of a building was always a large rock, where the building stones were smaller. The same is true of the temple or house of God. The Cornerstone is Christ (the large Rock) while all believers (including Peter) are be living stones in the temple of God (see 1 Pet 2:5-6, 1 Cor 3:16-17, Eph 2:20-21, 2 Cor 6:16, Heb 3:6, etc).

Some may argue that the context of Mat 16:18 seems to say ‘you are Peter and on this rock (presumably Peter), I will build my church’. However, when we look at the broader context of Mat 16:13-19, we see that Peter had said that Jess was the Christ, the Son of the living God. It is upon that Rock (the fact that Jess is the Christ, the Son of the living God) that the church would be built. This beautifully harmonizes with other Scriptures that teach that Christ is the Rock and the Cornerstone.

So, where does this leave us? The important point to be understood in Mat 16:18 is that the church is built on the Rock of Christ and not the stone

of a human being (i.e. Peter). This is very significant because it takes away a prime argument of those who would have you believe that the ‘church’ is a universal, visible, organized institution. On the contrary, Mat 16:18 clearly teaches that the universal, invisible church is built on Christ. That is, the true body of all believers are founded on Christ.

Heb 2:12 – Sing Praise in the midst of the church (quote of Ps 22:22)

Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.

Heb 2:12

The context of Heb 2:12 is that Jess is referred to as being one with the brethren (i.e., Christians). To illustrate this Ps 22:22 is referred to since Christ is in the midst of the church The interesting this about this verse is that it is a quotation of Ps 22:22. In Heb 2:12, the word ‘church’ is used while in Ps 22:22, the Hebrew word for congregation is used. In the context of Ps 22 (a messianic Psalm), it is clear that the congregation being referred to are the believers of all time (i.e. the Christians). Therefore, we should understand Heb 2:12 as referring to the universal, invisible church.

Heb 12:23 – Church of the firstborn, written in heaven

To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jess the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:

Heb 12:23-25

This verse should be obvious to all that the church being referred to here is the universal, invisible church. In fact, the church is described as being written in heaven. It is not written on the membership roster of the local church. The names of the true believers are written in heaven in the book of life. This once again refers to the invisible, universal church.

1 Tim 3:15 – The house of God, the church of the living God

These things write I unto thee, hoping to come unto thee shortly: But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.

1 Tim 3:14-15

Once again, we ask the question. Is this verse referring to an organized physical church or does it refer to the invisible, universal church? To answer this question, one must understand what the ‘house of God’ is since this is the definition of the church referred to in 1 Tim 3:15. Once again, we find consistently through the Bible that the house of God always refers to the universal, invisible body of true believers. Earlier we saw that the local, physical church could physically reside in the house of a human (e.g. Col 4:15). However, we have in 1 Tim 3:15 that this church is referred to as the house of God. Since God is a spirit (John 4:6), we cannot take the house of God to be a physical location. God does not reside in buildings made by men (Acts 17:24, Acts 7:48-50, 1 Ki 8:27, 2 Chr 2:6, Is 66:1) although the physical tabernacle / temple of the Old Testament symbolizes God’s dwelling place (Ex 25:8, 29:45, 1 Ki 6:13).

Rather, we find that the house of God speaks to the actual household of all true believers throughout time (John 14:2, Eph 2:19, Heb 3:6, 1 Pet 2:5, 4:17, Zech 1:16, etc). This does not mean that there cannot be unsaved people who reside as vessels physically within the house of God (2 Tim 2:20), but the true building of God will only comprise true believers (Eph 2:19-20). It is only those who were truly saved who survice Judgment Day (1 Cor 3:1-17).In the 1 Cor 3 passage, we find that the issue being discussed involves the error of many who would essentially take up sides saying they were of Paul, Apollos, or of Christ (1 Cor 1:10-13, 3:3-4, 22-23). This is an illustration of those who identify themselves with a Christian denomination instead of Christ. We find in 1 Cor 3:23 that the Christian should clearly identify himself as being of Christ, not Apollos, Paul, or anyone else. In other words, a Christian today should identify himself with Christ, not as a particular denomination. Once again, we should see that the house of God represents the building of the true, invisible church of God, although it is recognized that there are unsaved people mixed in within the local fellowships of Christians.

Returning to 1 Tim 3:14-15, we should understand the house of God as referring in the larger sense to the invisible church of God, but it should also be considered to be a local church. We find the context of 1 Tim to be the appointment of elders and deacons within the local church. However, that local church which meets in physical houses should be considered as part of the larger ‘house of God’ that is being built on the foundation who is Christ (1 Cor 3:1-17).

1 Cor 11:28, Col 1:18, 24, Eph 1:22-23, 5:23 – The body of Christ, the church

The next usage of the term ‘church’ that does not occur in connection with the visible, local church is connected to the ‘body of Christ’. We find in the above verses that the church is called the body of Christ, Christ being the head of the church (Eph 1:22-23, Col 1:18). This, of course, is taken spiritually of Christ’s body. The term body underscores that Christians are all different parts of the body with different functions (1 Cor 12:14-24). These functions involve various gifts within the church including such things as teaching, helping, governing, etc. that are intended to cause the building of the body of Christ (Eph 4:11-16).

The question at hand for us is whether the body of Christ is an individual denomination or refers to the universal, invisible church. First, we see in 1 Cor 12:12-13 that the body only contains those who are true believers (i.e. those who by the Spirit have been baptized into the body). It is the Holy Spirit that works in the various members to produce spiritual gifts (1 Cor 12:4-11). To teach that the body of Christ is a particular denomination violates Scripture because, it would necessitate that only that denomination contains the true believers. Also, it would imply that all in that particular denomination would be saved. However, we find in Scripture that Gentiles and Jews were unified through Christ into one body (Eph 2:16). The body of Christ is a spiritual body of all true believers. It is true that the body becomes one entity and functions together. However, Christians are ‘hidden’ with Christ (Col 3:1-3) and are therefore not a visible physical organization.

Eph 5:24, 5:25, 5:27, 5:29, 5:32 – The church as the wife of Christ

The Biblical portrait of the church being the wife of Christ in Eph 5:22-33 is a very striking passage. Phyiscal marriage between a man and a woman serves as an ilustration of Christ and the church. As we saw above in the discussion of the ‘body of Christ’, if the wife of Christ was a particular denomination, then those not in that denomination would be excluded from being saved. This would result in the teaching that the particular denomination must be joined to become saved. This results in a works salvation program since it takes human effort to join and be a part of a paritcular denomination.

Moreover, we find in Rev 21:9 the birde of Christ. We find in this passage that the bride consists of all those who are saved. It is a spiritual organization of God which only consists of Christians.

Eph 3:10, 21 – The church that includes Gentiles

In Ephesians 3, the term church appears in verses 10 and 21. The context of the entire chapter is that Paul is proclaiming how the Gospel was preached to the gentiles as well as the jews. This is a continuation of what was discussed in chapter 2 concerning the wall of paritition between Jews and Gentiles being taken away (Eph 2:11-22). The fact that Eph 3:10,21 must point to the universal, invisible church is apparent from the context. First, in Eph 3:6, the Scriptures say that the Gentiles are to be part of the same Body of Christ. As we have already seen, the Body of Christ refers to the complete collection of all Christians. The mystery of the Gospel, the fact that Gentiles are co-heirs in the kigdom is now manifested (Eph 3:9-10). In verse 10, the manifold wisdom of God is made known by the church to the principalities (Gr: arche – beginnings) and powers (Gr: exousia) in the heavenly places. The principalities and powers in the heavenly places (Ro 8:38, Eph 1:21, 6:12, Col 1:16, 2:10, 2:15) refers to spiritual (not fleshly) authorities to which God’s manifold wisdom has been revealed by His salvation plan of including the Gentiles. Therefore, since the church is used to reveal this truth, the church must be taken in the total sense. that is, the church should be considered as the invisible totality of all Christians, not a specific organized earthly church. This is substantiated in Eph 3:15 where the Scripture refers to the whole family in heaven and earth. This clearly refers to the invisible church. The same is true in Eph 3;21 since the glory by Christ in the church is throughout all the ages. This must refer to all true believers since it is only through Christians to which glory due to Christ is achieved (e.g. Eph 1:12).

1 Cor 10:32 – The Jews, Gentiles and the church of God

This verse is interesting in that it appears to classify people into three groups: Jews, Gentiles, and the church of God. Once again, this verse should be taken simply that one is either an unsaved Jew or Gentile or one is a saved Christian in the church of God. To assert that this verse teaches that the church is a particular denomination essentially puts everyone outside of that denomination in a category of not being in the church of God and therefore, not saved. The thrust of this verse, of course, is to underscore that in Christ, Christians are one (Gal 3:27, Eph 2:11-22).

Acts 2:47 – Church is added to with those who are saved

This verse is similar to 1 Cor 10:32 in that it teaches that only the saved are added to the church. To take this as a visible denomination requires that everyone who is saved must also be part of the particular denomination.

Are Denominations Biblical?

As we recall from the Introduction, the term ‘denomination’ means that there is a common name (and standards) for all local churches within that particular denomination. It is a major sub-group within the whole of Christianity. The local churches are accountable in some way to the larger organization. It should be evident from the above verses that teach an invisible, universal church that the insistence of ‘denomination’ churches is quite suspect. That is, by definition, each denomination exists as a denomination due to some type of particular distinction. For example, a Baptist denomination emphasizes Baptism. The Roman Catholic churches emphasize the ‘catholic’ or common aspect of the church. That I, they believe that they are the ‘real’ church and all others are rogue. The extreme denominational churches teach that one must be part of their denomination to truly be saved and / or have a full spiritual life. This results in a works based salvation program.

Some may question why could not there be one true denomination and all the others are incorrect? Believing this would deny the Scripture that teaches that when two or three are gathered together, there Jesus Christ is in their midst (Mat 18:15-20). Also, to believe that there is only one true denomination would lend itself to teaching that this denomination has all the truth and all others are false.

Where did Denominations Come From?

As we have already seen, the Bible is clear that God intended that during the church age, there would be local churches. These churches would have order and certain simple rules for organization that are found in the Bible. We saw that these local churches were in particular geographical locations and often would be called the church at Corinth, the churches of Galatia, the church in Smyrna. They never held a denominational name, but they typically were identified by location.

All local churches need to be organized such that they can properly shepherd (pastor) and care for members of the congregation (deacons) – Acts 6, Titus 1, 1 Timothy 3, etc. Pastors (a.k.a., elders, bishops) and deacons are the official offices within a church. Pastors (literally, shepherds) tend to the flock for its safety. This office would include teaching and discipline. The Elder function of these leaders would be to lead in the church and make decisions for the spiritual welfare of the local church. The Bishop function would oversee the management and organization of the local church. The Deacons are mostly directed to managing the physical welfare of the members of the flock and looking after the physical needs of the church.

The Sectarianism at Corinth

The significant example where we essentially have the root of denominations can be found in the church of Corinth. At this church, there were reports of division:

Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul?

1 Cor 1:10-13

We find in Corinth that there were groups of people taking up sides based on their favorite teacher. There were those following Paul, Apollos, Cephas, and Christ. Therefore, there were four factions. This should remind us of the visible churches of today. We find Lutherans, Presbyterians, Methodists, Baptists, Catholics, Church of God, etc which all either follow an individual(s) or a paritcular doctrinal issue. It is important to see that this practice was considered as acting carnally (or fleshly):

And I, brethren, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able. For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men? For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase.

1 Cor 3:1-7

Paul, under the inspiration of the Holy Spirit declares that the Corinthians were carnal since they took up sides. This is a grave warning for many, many religious people today who fervently hold to their denominational teachings and beliefs.

We find later in 1 Cor 3:

Therefore let no man glory in men. For all things are yours; Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; And ye are Christ’s; and Christ is God’s.

1 Cor 3:21-23

In this passage, it should be evident that Paul and Apollos were ministers unto the Corinthians for their spiritual edification. The sum of the matter is that all people who are Christians should identify themselves with Christ and not with a favorite teacher or doctrine. Therefore, it should be observed that the idea that there can be several denominations and that accords with the Bible is not right.

Separation and Unity

Another important reason that the ‘denomination’ philosophy is suspect is due to the need to heed the Biblical commands for unity and separation. In the Bible, we find clear commands to separate from others that call themselves Christians:

Those who hold a form of godliness, yet practice wickedness ‑ 2 Tim 3:1‑6, Eph 5:11, Mat 18:17‑20, 2 Thess 3:6,9,14‑15, 1 Cor 15:3‑13, 15:33, 11:18‑19

Those in Christendom who are contrary to truth ‑ Ro 16:17‑19, Mat 24:16, 1 Tim 6:3‑5, Gal 1:8,1 Cor 16:22, Titus 3:9‑11, 2 John 10, 1 Cor 1:10‑17, 3:1‑6, 11:18‑19, Lk 12:51‑53, Mat 10:34‑36, 1 John 2:19, Acts 20:30

Excommunication – 1 Cor 5, Mat 16:16-18, 18:18-20

It cannot be denied that separation is Biblically mandated from those who call themselves Christians yet either practice wickedness or hold doctrines contrary to truth. This has been used as the reason for church splits and denominational separations. The obvious example, is the separation that took place in the period of Reformation when Protestant churches separated from the Roman Catholic Church. But, this was not new. The Catholic Church has split into a Western (Roman Catholic) and an Eastern Orthodox Church many centuries earlier. Also, after the Reformation, the Protestant churches had many separations and various denominations within the Protestant church.

All these separations should underscore what we have already learned before. There is absolutely no Biblical basis to for an organized denomination, because all of them have a certain degree of error in their doctrines and practices. Although the Roman Catholic Church boasts that it is the church founded on Peter, this is not Biblical. The Eastern Orthodox Church or Protestant churches can make similar claims to continuity from the apostles.

It is interesting to note that there are many Scriptures that command believers to be unified:

Love is bond of unity ‑ Col 3:14
Jesus prayed for so world would know us ‑ John 17:21
Jesus prayed that we may be perfected in unity ‑ John 17:11, 21-23
Same mind ‑ Phil 2:2, Ro 15:5, Phil 4:2
One mind, one spirit striving for the Gospel ‑ Phil 1:27
How good for bothers to dwell in ‑ Ps 133:1
See also: Is 52:8, Acts 1:14, 1 Pet 3:8, Eph 4:1‑6, 1 Cor 1:10, Ro 12:16, Phil 3:15‑16, Jer 32:39, Col 3:14, 2 Cor 13:11, Col 2:2, 3:14, Phil 1:27, Ro 12:16, 1 Pet 3:8, Eph 4:1‑6, Acts 2:46, Lk 12:51‑53, Mat 10:34‑36, 1Cor 1:10‑17, 3:1‑5, 11:18‑19

Jesus prayed that all Christians would be one (John 17:21). We are commanded to be of one mind, with one purpose (Phil 2:2). We are to be likeminded towards one another (Ro 15:5). These are just a few examples of the command for unity. The reader is encouraged to look up the above verses for additional truth concerning the command for unity.

However, we read the following realistic conclusion of the Bible:

For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. For there must be also heresies among you, that they which are approved may be made manifest among you.

1 Cor 11:18-19

Because the people who gather together to call themselves will never be a homogeneous group of Christians, there will naturally be divisions. It should be noted in verse 19 that those who are ‘approved’ refer to true believers while the others would not be true believers. This is an important point. Many people would like to justify sectarianism due to the fact that we’re all Christians, but we just do not have the same level of maturity or other societal factors make it necessary to have denominations. However, this skirts the issue that we are commanded to be unified and that the only justification for separation is to separate from those who are unsaved being evidenced by their wicked practices or their insistence on false doctrine.

Creating a denomination locks in the errors of the church and does lend itself to correcting itself. By definition, when a denomination forms, they form based on their belief of Bible doctrine and practices. But, the very fact of separating, which may have been appropriate, now causes them to lock in and not be open for correction.

Local Churches Contain Saved and Unsaved People

We find much Biblical evidence that there will be a mixture of saved and unsaved people within the organizations that call themselves churches:

Thou believest that there is one God; thou doest well: the devils also believe and tremble

James 2:19 (see also Mk 1:24, 34, 5:7, Mat 8:29, Lk 4:34,41)

The fact that men can acknowledge that Jesus Christ was a historical figure (or even acknowledge that He is God) cannot be reckoned as saving belief. In the above verse, we see an example of demons who believe. But, they are not amongst God’s elect. Rather, they are damned to an eternity in prison (2 Pet 2:4, Jude 6). Similarly, those referred to in James 2 as having dead faith are not saved:

What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone.

James 2:14-17

Although they have exercised belief, it was not saving belief. In fact, the Scripture recognizes many examples of people who ‘believe’ in Jesus, but are not saved. The following passage is an example:

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Mat 7:21-23

Here, we see people who cry out Lord, Lord and have even done mighty works and signs in the name of Jesus Christ, but they were not saved. In fact, as verse 21 reveals, they were in reality workers of iniquity. Now, some may say that these people really did not have faith. While it is true that they did not have saving faith, they did have enough faith to call Jesus ‘Lord’ and do works in His name.

The following Scripture also testifies to the fact that some who think they have saving faith indeed do not. They may have belief enough to even share the Lord’s Supper, attend church faithfully and do mighty works, but if they do not have the faith of Christ, they are damned:

Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last.

Luke 13:23-30

In this passage, Jesus was questioned as to how many would be saved. He responded that we should strive to enter by the narrow gate. In other words, many will strive to enter, but it is only by the narrow gate (i.e. the minority) that we are to be saved. The illustration of the narrow gate instructs us that it is the minority of those seeking who are really to be saved. In 13:25-26, Jesus teaches that many will be knocking at the door only to find the door closed. Those outside will argue that they ate and drank in Christ’s presence and were under His teaching. In other words, they shared communion with believers and participated in all types of religious observances and sat under teaching of the word of God. But, it is fruitless. They are all told to depart. The significance to this passage for our discussion is that those who stood at the door and knocked were in their own power searching for Christ. Their defense to being shut out was that they did various works that were religious. They had believed in Christ on their own terms. However, without saving faith, they are doomed.

Another example of people who ‘believe’ in Jesus are the multitudes of John 6. In John 6:1-15, Jesus performed miracles of healings as well as the miracle of the feeding of the 5000. The multitude who saw the miracles came and wanted to make Jesus a king. But later in the same chapter we see in verse 66 that many of these departed from Him due to His teaching on eating the body and blood of Christ (which they did not understand due to their spiritual blindness). The import of this passage is that there were many who initially ‘believed’ in Jesus and His miracles but later departed and proved themselves not to be true believers (see also John 2:23-25).

The Scripture contains many more examples of people who ‘believed’ in Jesus, yet were not saved. For example, Simon the Sorcerer is recorded in Scripture as having believed. Yet, the Bible goes on to teach us that he was unsaved (see Acts 8:12-21). In the parable of the Sower and the Seed, we find that the seed that sprouted up in the rocky and thorny soils ultimately perished (see Mat 13:3-23). That is, although they initially believed in Jesus, they later proved themselves to be unbelievers by falling away.

For the sake of space, other passages that teach that not all who believe are saved are listed below but will not be looked at in detail. Rather, the reader is encouraged to carefully study the following passages. These ‘believers’ may have thought they were doing service to God. But, their works were detestable (see Mat 7:21-23):

The seed on the thorny and rocky soil (Mat 13:3-9, 18-23, Luke 8:13)
The Samaritans & Simon, the Sorcerer (Acts 8:12-20, especially vv.13,17)
John’s Disciples (Acts 19:1-8)
The Man who had his Father’s Wife in Corinth (1 Cor 5)
Ananias & Sapphira (Acts 5:1-11)
False Brethren (2 Cor 11:26, Gal 2:4)
False Teachers in the Congregation (Jude 4, 2 Pet 2, 2 Tim 4:3-4, Gal 1:6-9, 2 John 7-11)
Those Who Have Climbed in Another way (John 10:1-2)
Those Who Fall Away from the Faith (2 Thess 2:3)
Those who depart from the Faith (1 Tim 4:1-4)
Those who are Divisive Men (Titus 3:9-11, Ro 16:17-18)
Those who profess to know God but their deeds are wicked (Titus 1:15-16)
Those who have believed but were not baptized with the Holy Spirit (Mk 16:16)
Those who do not persevere (e.g. Heb 3:6,14, Col 1:22-23)

Because local churches will have saved and unsaved people in the body, it is important to understand that there is no completely pure church other than the invisible, universal church of Jesus Christ, which is spread across the world and made up of only true Christians. By forming denominations, it is implied that those who are being split off from, are not Christian. Although it is true that the church split into another denomination may have been caused by some doctrinal error, it is dubious to believe that all the people being split off from were not Christian.

The Church is Hidden with Christ

The Bible teaches that the Christian’s life is hidden with Christ (Col 3:1-4, Mat 27:7). It is not yet evident who are the true believers and who are the false professors. Col 3:4 teaches us that Christians will be revealed with Jesus in glory. Therefore, we see that the teaching that there is a visible organization of God on earth would contradict Scripture.

The 7 churches of Revelation (Rev 1-3) also teach that there would be a mixture of faithful and unfaithful churches. Careful study of Revelation 2 and 3 reveals that true believers would be scattered within different churches with different doctrines. The seven churches of Revelation all existed concurrently in the first century A.D. These churches were all separate entities with differing doctrine and beliefs. It should be obvious that these churches were not of a particular denomination.

Many parables in the New Testament reveal that there will be separation of those who are saved from the unsaved when Christ returns in glory. We find in the Parable of the Dragnet (Mat 13) that there will be a great division of good (saved) from bad (unsaved) fish caught in the net. The good fish are not segregated into one area of the net. Rather, they must be carefully divided from the bad ones. This can be seen as a picture of the return of Christ and the dividing of the saved believers from the false brethren. Similarly, the parable of the Wheat and the Tares indicates that the true believers are mixed in with the untrue. If any particular denomination were the true church of God, this parable should say that the wheat is segregated in one part of the field or certain groups of wheat are separated from other groups of wheat. However, the Bible does not teach this. The Bible teaches that the Wheat and then tares will be mixed together. So, it is at the end of the world. The true and false brethren will be essentially mixed together just as the parable of the dragnet also taught us.

The Bible teaches that at the end of time, there will be a great falling away (i.e., apostasy) of the church (2 Thess 1:4, Rev 17-18). However, there is never any teaching that a certain denomination will separate itself from the apostasy. Rather, the apostasy will reach all through Christendom. However, true believers will be sprinkled throughout the world. The true believers will persevere and endure the temptation to apostatize.

The cleansings of the temple by Jesus (John 2:13-22, Mat 21:12-17, Mk 11:15-17, Lk 19:45-48) is a spiritual picture of Jesus cleansing the church at His coming. This spiritual picture teaches us that the church will be apostate and infiltrated with those who are unbelievers. The Bible teaches that the temple refers to His body (John 2:19) which is the church (1 Cor 12:12,27). If any denomination were His true body, there would not be any need of cleansing.

Finally, another compelling reason that a particular denomination cannot be the visible true church of God is found in the example of Israel. Israel, in many ways, pictures the church (Ro 2:28-29, Gal 6:16, 1 Cor 10:1-12,18, James 1:1, etc). The fall of Israel / Judah can be seen to represent the end time church. Prior to the fall to the Assyrians and Babylonians, there arose a great apostasy in Israel / Judah. However, within Israel / Judah there always remained a remnant that were saved. The prophets who preached from within Israel / Judah were part of that remnant. This remnant can be seen to represent true believers in the end times. Therefore, Israel as a type of the church teaches us that true believers will be a remnant sprinkled throughout the world.

What about the Jerusalem Council?

It is taught by many, many in Christendom that the so-called Jerusalem council (Acts 15) was the first universal or ecumenical gathering of Christians to decide on the meaning of Scripture. This passage leads some to the belief that this was the beginning of the biblical mandate for a visible and singular church governing body in the world. This belief results in serious implications. First, it leads to the teaching that one needs the church in order to interpret Scripture. Matters of disagreement must be referred to the elders on the church to decide. Second, it leads one to believe that the visible church should ultimately be ecumenical or joined as one. There are many people who fervently pursue the union of churches to be one. This occurs throughout almost all denominations.

However, when the Jerusalem council in Acts 15 is examined, we see that the church has added many assumptions to what is actually taught in Scripture. To understand Acts 15, it is important to remember that the Bible was not yet complete at that time. Also, the office of apostle was still actively in place. The office of apostle was in place in order to complete the delivery of the Bible to mankind (Ro 1:5, 11;13, Jude 17, 1 Thess 2:6, 1 Cor 12:28-29, 2 Cor 11:5, etc). The apostolic office was confirmed with signs and wonders (2 Cor 12:11-12, Acts 2:43). That is, a proof of the apostles’ authority in actually delivering the Word of God is that there would be miraculous proofs that what they were saying was actually from God. The apostolic office was considered as the ‘first’ position within the body of believers (1 Cor 12:28). The church of God is said to actually be built on the foundation of the apostles and prophets (Eph 2:20, Rev 21:14). Elsewhere, we find that the foundation refers to the Gospel or the Bible itself (Heb 6:1, Ro 15:20, 1 Cor 3:10-12). Therefore, we see that the appeal to the church at Jerusalem’s apostles and elders can be viewed as a picture of appealing to the Word of God itself. At the physical time of Acts 15, the Bible was not yet completed. The course of action determined at the Jerusalem council because part of Scripture itself (see Acts 15).

Therefore, the argument that the Jerusalem Council represents a unified visible church just does not harmonize with the actual events of Acts 15. First, there were no directions on organizing upper tier organizational positions that the local churches would report through. There were no directions on any details on how to conduct worship in the churches. Rather, there was a doctrinal question concerning what to do with those who taught that the Gentiles must also keep the Old Testament ceremonial law. The determination of the elders was that they did not. What the passage is teaching is that there is a need for believers to seek out truth. The fact that the council was at Jerusalem and included the apostles points to the fact that this was to be God’s Word.

It is interesting to note that many churches take the decisions of higher bodies of authorities (e.g. councils, synods, magisterium, etc) and attempt to gain spiritual understanding and insight on the Bible and other spiritual or moral issues. However, the Bible is very clear concerning the source of truth:

But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

John 14:26

But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me:

John 15:26

Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.

John 16:13

They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. But ye have an unction from the Holy One, and ye know all things. I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth. Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father: he that acknowledgeth the Son hath the Father also. Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father. And this is the promise that he hath promised us, even eternal life. These things have I written unto you concerning them that seduce you. But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.

1 John 2:19-27

For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.

1 Cor 2:11-13

The above Scriptures should be abundantly clear that it is only by the Holy Spirit that one understands the truth of the Bible. The only one who can know the mind of God is the Spirit of God (1 Cor 2:11-13). This Spirit has been given to all true believers with the purpose that they can know the mind of God and actually have the mind of Christ (1 Cor 2:16). Therefore, the idea that churches need to form denominations and have layer upon layer of authority including synods, councils and the like is not at all Scriptural.

God has given in the local church during the church age elders and deacons (1 Pet 3, Titus 1). The elder is the teacher (Eph 4:11-12) and the deacon is the server. Consider the following verses:

And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ.

Eph 4:11-13

God has given certain offices in the church to edify (or build) the church. These positions assist the believer in his walk with Christ. We recall from 1 John 2:19-27 that the believer does not need a teacher other than the Holy Spirit since it is only by the Spirit that one’s eyes can be opened. However, during the church age, God gave certain offices.

And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues. Are all apostles? are all prophets? are all teachers? are all workers of miracles? Have all the gifts of healing? do all speak with tongues? do all interpret?

1 Cor 12:28-30

In this passage, we find that order of gifts. The office of apostle and prophet in that they brought the Word of God was complete at the close of the canon of Scripture (Rev 22:18-20). The next office, that of teacher is still active through the pastoral office (i.e. elders). The other miraculous gifts such as miracles, tongues, etc have also ceased with the close of the canon of Scripture.

We previously saw that the Bible is completely God’s Word. But, one may question whether there are other sources of divine truth. Some believe that the church holds equal authority with the Scriptures. They believe that the Scriptures alone are not God’s source of truth. Moreover, the church must be relied on to be able to interpret and understand the Bible. This teaching is very harmful to truth. For, how do we know that the particular church we are following is correct? Do we blindly follow them? If we do, we have actually placed our trust in the church’s teaching. We have removed our reliance on God for truth. The Bible is very clear that it is the disciples of Christ who will know the truth and be set free by it (John 8:30-32). The Bible teaches us that a symptom of being saved is that we have the indwelling anointing (Holy Spirit) within us that teaches us truth and enlightens us to the Scriptures (1 John 2:20-27). It is the Holy Spirit who is our teacher, not the church (John 14:16, 15:16, 16:13). To trust the visible church for truth becomes a fatal flaw and is not commanded in Scripture. It is the invisible church (the true believers) that we can fellowship with and become stewards of truth.

Summary

There are primarily two churches discussed in the Bible:
- The universal (invisible) church of all true Christians and,
- The local church that contains at least two or three true Christian witnesses and are gathered in the name of Jesus Christ
The true church of God is the invisible, universal collection of all true Christians.
Most fundamentally, the local church exists where at least two or three are gathered together (organized) in the name of Jesus Christ.
Local churches will, in all likelihood, include both saved and unsaved people.
A church is to be primarily focused on teaching the Word of God, prayer, and spiritual fellowship.
This gathering together must be done in person (not online).
Churches will tend to include unsaved people as well as saved people.
Unity (like-mindedness) and separation from wickedness and false doctrine is commanded for all Christians. However, sectarianism is condemned in the Bible.
Denominational churches are not intended by the Bible, but each of the local congregations are still churches as long as there are at least two or three true Christians present.
Megachurches, although typically not meeting the Biblical model of pastors and deacons are still a church as long as there are at least two or three true Christians present.