NT Church Incl Self Tests 271105

MINISTERIAL FORMATION PROGRAMME
EXTENSION SCHOOL
NORTH AND CENTRAL AFRICA
CHURCH OF GOD WORLD MISSIONS
A NEW TESTAMENT CHURCH

in an African Setting
A NEW TESTAMENT
CHURCH
In An African Setting
Peter A. Thomas
Harare, Zimbabwe 1991
TABLE OF CONTENTS
Introduction
I. NATURE OF THE CHURCH
1. Definition of Term
2. Institutional Concept and Its Development
3. Scriptural Approach
(1) Fellowship Aspect
(2) New Testament Metaphor
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4. Institutional Aspect According to Scripture

5. Church Visible and Invisible
(1) Definition of Terms
(2) Invisible Church
(3) Visible Church
(4) Wheat and the Tares
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II. CHARACTERISTICS AND MANDATE OF THE CHURCH

1. Evangelism
(1) Uncompromising Call to Repentance
(2) Conversions and Persecutions
(3) Establishment of New Churches
(4) Membership in the Church
(a) Regeneration
(b) Baptism
(c) Holy Spirit Baptism
2. Discipleship
(1) Marks of a Disciple
(2) Making of Disciples
3. Prayer
(1) Worship, Prayer, Intercession
(2) Prayer - Key Today
(3) Suggestions for Prayer Meetings
4. Holy Ghost Revival
(1) Situation of Early Church
(a) Weak Followers
(b) Moral Situation
(c) Political Situation
(d) Religious Situation
(2) Implications of Revival
(a) Holy Ghost Filled
(b) Holy Ghost Directed
(c) Holy Ghost Results
5. Fellowship Koinonia
(1) Care for One Another
(2) Having Everything in Common
(3) Learning and Shaping
(4) No Room for Discrimination
(5) Breaking of Bread
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A New Testament Church in an African Setting

6. Widows, Orphans and the Poor
(1) The Poor
(2) Who Helps Who?
(3) Widows and Orphans
7. Ministry in the Body of Christ
(1) Ministry of All
(2) Leadership Ministries
(a) Leadership at Local Level - Pastor or Pastors
(b) Leadership Shared
(c) First Among Equals
(d) Deacons
(3) Principles for Church Leadership
(a) Calling
(b) Servanthood
(4)Recognition and Acceptance of Ministry
8. Growing Pains
(1) "Fractionism"
(2) "Teething Problems"
(3) "Flesh and Spirit"
Excursus: Exercising Church Discipline
(a) Purpose of Church Discipline
(b) Sins that Fall under Church Discipline
(c) Procedures in Exercising Church Discipline
(d) When to Excommunicate
(e) The Spirit of Church Discipline
(f) How to Prevent or Reduce Discipline
9. Self-supporting Church
(1) Regular Giving
(2) Privilege of Giving
(3) Need for Giving
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III. CHURCH MILITANT AND CHURCH TRIUMPHANT

1. Church Militant
(1) Engaged in Spiritual Battle
Excursus : Christ's Promise Regarding the Church
(a) Builder
(b) Foundation and Cornerstone
(c) Keys
(d) Binding and Loosing
(e) Assurance of Victory
(2) The Supernatural in the Church
(3) Spiritual Warfare vs. Liberation Theology
(4) Fulfilling its Role in Society
2. Church Triumphant
Conclusion
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Bibliography
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II
A NEW TESTAMENT CHURCH IN AN AFRICAN SETTING

Introduction
Many believers today, wish that they could have been part of the early church. The thought of
being able to sit at the feet of the apostles and to experience the revival of the New Testament
church, and the early outpouring of the Holy Spirit appeals to them. Such a desire must be
appreciated, especially since in most cases the ideal situation of the early church is far removed
from what we see today. However, there is nothing which can hinder contemporary followers of
Jesus Christ, from living in the same type of expectancy and revival. The life of the New
Testament church can become reality, if we endeavour to yield totally to the lordship of Jesus
Christ, and the leading of the Holy Spirit. At the same time, we must study Scripture in order to
get a clear understanding of the nature, characteristics, and mandate of the church, as intended by
its founder, Jesus Christ. Only, as we follow His instructions in complete obedience, thus
following God's blueprint, as outlined in Scripture, can we experience the same life and results
which the early church enjoyed.
When God desired to reveal Himself to His people in the Old Testament, he commanded Moses to
build a tabernacle according to the blueprint, He had shown him on Mount Sinai. Moses was
cautioned several times to abide by the pattern he had received (Exodus 25:8,9,40; 26:30; 27:8;
Acts 7:44; Hebrews 8:5). It was mandatory for him to do exactly as instructed by God. Many
Bible teachers see valid spiritual parallels between the Old Testament Tabernacle and the New
Testament church. However, the prime issue is not the symbolism, but the fact that Moses was
given the exact pattern for the "dwelling place" of God, by which he had to abide if God should
reveal Himself in the midst of His people. The same applies today. For us it is even more important
to obey the instructions which Jesus has given to His church, since He was and is the full and
ultimate revelation of the Father.
After the tabernacle was completed, we read:
Then the cloud covered the tabernacle of meeting, and the glory of
the LORD filled the tabernacle.
And Moses was not able to enter the tabernacle of meeting, because
the cloud rested above it, and the glory of the LORD filled the
tabernacle (Exodus 40:34-35).
If we follow God's instructions for His church we will see His glory and presence, in the same
manner as the early church did. Signs and wonders will follow and confirm the preaching of the
Word. People will notice that God is among His people. All that remains to be done, is to follow
the biblical example. God will take care of the rest.
As we take a look at the New Testament blueprint for the church we will realize that during the
time span of almost 2000 years, tradition, and different philosophies have distorted the original
concept of the body of Christ. Hence we will endeavour to achieve four things:
1. To gain a scriptural concept of the nature of the church, and to show how
the church throughout history has diverted from the concept given by its
founder, Jesus Christ.
2. To show the difference between the visible and invisible church.
1

3. To study and understand the nine characteristics and the mandate of a New
Testament church thereby addressing, among other points, qualifications
for membership, ministry in the church, as well as the importance of
church discipline. At the same time practical suggestions are made on
how to implement these findings in today's church.
4. To understand the church as being militant and triumphant, thereby
pointing out its present role in society and its future glory.
The purpose of this study is not to provide new truth, but rather to present a challenge to the body
of Christ to return to the original concept and mandate, in order for God to reveal Himself, as He
did in the New Testament. The issue is not to find new methods, but to allow Scripture to guide us
and to do a radical work in our lives. Only when this happens will we become a church according
to His blueprint.
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Most people envision a sacred building when they think of a church. Others associate the term
with different religious organizations. But what is the church really? The answer to this question
must not be found in tradition or contemporary concepts, but in Scripture.
As we take a look at the New Testament church we are compelled to consider the Greek term
which is generally rendered in English as church. The term church is derived from the Greek word
ekklesia, meaning a "called out" group of people. The earliest form of ekklesia was used in a preChristian period, where it was used as a summons of an army for battle.1 It also refers to the
assembly of free citizens in a Greek city state who through a herald were called out of their houses
to the marketplace, for a public meeting.2 Some scholars suggest that in spite of its secular use, the
early church did not borrow the term from the gentiles. According to them the term rather has its
roots in two Old Testament words, qahal and edah, which refer to the gathering of an assembly.3
Yet it is obvious that the New Testament has filled both, the Old Testament concept and the
secular Greek concept of ekklesia, with new christological meaning. This is to say, that the church
is more than a public meeting or a mere gathering of an assembly before the Lord. This will
become apparent as we consider its nature.
The nature of the church has been defined in two ways. The first sees it as an organization or
institution. The second declares the church to be an organism or fellowship and brotherhood.
Unless we get a clear understanding of the truth in this matter, we will not be able to recapture the
life, glory, power, and mission of the first church.
Those who stress the organizational or institutional aspect see the church as an external visible
organization. This institutional concept became prominent after the death of the apostles and
gained momentum during the time of the church fathers, when there was an ever growing
emphasis on the hierarchical aspect, which finally led to the establishment of the papacy. Due to
the attacks of the heretics, and the attempt to link the church with Christ, through the succession
of bishops, the church became an outward organisation which the bishop represented.4
Ignatius, one of the early church fathers, (98-135 AD) was one among many who influenced this
hierarchical understanding. He argued that the bishop should "preside in God's place, the
presbyters take the place of the apostolic council, and the deacons be entrusted with the ministry
of Jesus Christ."5 Here we already see a strong diversion from God's blueprint for His Body.
Cyprian (200-258 AD) built on the theology of Ignatius. He stated that the Lord built the church
on one man, Peter. He attributed priestly functions to the bishops who were, according to his
1 C.W. Carter, ed. A Contemporary Weslyan Theology. 2 Volumes. (Grand Rapids: Zondervan, 1983),
II:577.
2
Hendrikus Berkhof, The Christian Faith. (Grand Rapids: Eerdmans, 1979), p. 343.
Carter, II:577. and Berkhof, p. 343.
4
E.H. Klotsche, The History of Christian Doctrine. (Grand Rapids: Baker Book House, 1979), p.103.
5
Bromiley, Geoffry W. Historical Theology: An Introduction. (Grand Rapids: Eerdman, 1978).
3

understanding, apostolic successors of Peter and represented Christ Himself. Cyprian further
stressed that the unity of the church was Episcopal (dependent on bishops), and not theological.6
This concept had a great influence on the separation of the leadership (clergy) from the members
(laity). Thus the leadership formed a hierarchical cooperation with the bishop of Rome as visible
head.
Such a development paved the way for Augustine (354-430 AD) who laid the foundation for the
doctrine of the church in the middle ages, claiming the historical reality of the ekklesia as
institution, in which he saw a mixture of saints and sinners,7 something which Christ never
intended to be. Rather His body is to be a fellowship of saints, who are washed in His blood,
justified by His vicarious sacrifice, sanctified through His Spirit and the Word, and filled with the
Holy Ghost. Klotsche points out that upon Augustine's doctrine was later built the structure of the
papacy.8 During the period following Augustine, the church evolved into an institution which
claimed "there is no salvation outside its walls", a concept which Cyprian had originally birthed.
Through the development of these concepts the church lost its original purpose, its life, glory and
power which Christ had intended for it. The desire for position, power and wealth dominated the
life of the leadership, so that its true nature was lost and the mandate forgotten. Compassion for
dying souls and fellowship among the redeemed became a thing of the far distant past. Church
political power play became the rule of the day.
However, the brotherhood and fellowship aspect was not only lost due to the development of the
hierarchical concept, but also because of "the sacramental view of salvation"9. The understanding
of the New Testament ekklesia, in which the believers through their personal faith in Jesus Christ
formed the church, vanished, until the time of the Reformation. Only through the Reformation did
the brotherhood aspect evolve again.
Even though the reformers challenged the hierarchical aspect, they failed to break totally with the
institutional concept of the Roman Catholics. Calvin for instance equated the preaching of the
word and the administration of the sacraments with the nature of the church. This puts him in line
with those who advocate the institutional nature of the Church. Yet, he acknowledged that it was
more than a mere institution, as he distinguished between the visible and the invisible church. In
this case he described the invisible church as consisting of all those who were predestined from all
eternity.10 By failing to break fully with the hierarchical and institutional aspect mainstream
Protestantism inherited concepts which support an institutional understanding. As Snyder points
out, "this is most clear in the almost universal Protestant acceptance of the clergy-laity distinction
preserved by exclusive clerical ordination, and in the practice of calling denominational structures
churches."11 Even though the reformers were not able to Nature of the Church break completely
with the institutional concept, at least they helped to develop a different understanding pertaining
to the nature of the church.
Klotsche, p. 110.
Carter, II:584-585.
8
Klotsche, p 110.
9
Brunner, III:60-65.
10
John Calvin, Institutes of the Christian Religion. 2Vol. (Philadelphia: Westminster, n.d.), p. 11:282.
11
Howard A. Snyder, The Community of the King. (Downers Grove: Intervarsity Press, 1977), p. 39.
7
Nature of the Church

This period in the history of the church polarized the ecclesiastical families, into the following
three main camps:
1. The continuing Catholic tradition with its
strong institutional emphasis.
2. The classical Protestant tradition which places emphasis on baptism
confirmation and sacraments.
3. The free churches which stress conversion and free response to the
Spirit.
These different concepts make us realize that, in spite of the Reformation, the question still stands,
what is the true nature of the church of Jesus Christ?
The scriptural concept, primarily and foremost, portrays the body of Christ as a fellowship of
believers, with one common Lord, Jesus Christ. Throughout the New Testament, Christians are
referred to as brethren, or as brothers and sisters. The writers of the epistles thereby stress the
family and fellowship character. The early church knew no schism in the body based on position
and title. Leaders were respected for their spiritual authority and for the responsibility they carried,
but at the same time they were considered as fellow brothers, who provided leadership in the spirit
of servanthood. They were not lords within the body, but servants (Greek: doulos = slave). The
distinction between laymen (laity) and professionals (clergy) was not known. In addition we must
note that our Lord Himself referred to those who do His will as His brothers, mothers and sisters
(Matthew 12:46-50). Snyder affirms correctly that Jesus rejected both religious and political
hierarchical models for his followers.12
Jesus called them together and said, "You know that the rulers of the
Gentiles lord it over them, and their high officials exercise authority
over them and their high officials exercise authority over them.
Not so with you. Instead, whoever wants to become great among you
must be your servant, and whoever wants to be first must be your slavejust as the Son of Man did not come to be served, but to serve, and to
give his life as a ransom for many." Matthew 20:25-28 (NIV)
Not only did Jesus reject the political model of authority and rule for the church, but in Matthew
23: 1-12 He opposes the position mindedness, ambition for titles and status of the religious leaders
of His days. As Snyder points out, "Status and authority based on hierarchical position are totally
foreign to the kind of community Jesus forms."13
Then Jesus said to the crowds and to his disciples:
"The teachers of the law and the Pharisees sit in Moses' seat.
So you must obey them and do everything they tell you. But do not do
what they do, for they do not practice what they preach.
They tie up heavy loads and put them on men's shoulders, but they
themselves are not willing to lift a finger to move them.
12
13
Snyder, p. 39.
Snyder, p. 111.

"Everything they do is done for men to see: They make their
phylacteries wide and the tassels on their garments long;
they love the place of honor at banquets and the most important seats in
the synagogues;
they love to be greeted in the marketplaces and to have men call them
'Rabbi.'
"But you are not to be called 'Rabbi,' for you have only one Master and
you are all brothers.
The greatest among you will be your servant.
For whoever exalts himself will be humbled, and whoever humbles
himself will be exalted.
Matthew 23: 1-8,11-12 (NIV)
Hierarchical high-mindedness and elaborate titles are challenged by our Lord. Christ's followers
are seen as brothers and fellow servants. Arrogant titles which create a distinction among the
followers were never intended by the head of the church, Jesus Christ. We must understand very
clearly that the body of Christ does not operate on principles and authority used in business
corporations or earthly governments. It rather is a community centred around its head, and
operates on principles of fellowship, equality and accountability to one another. Snyder
emphasizes that at its most basic level the church is a community, not a hierarchy, an organism,
and not an organization (1.Corinthians 12; Ephesians 1:22-23; Colossians 1:18).14 The following
Scriptures point this out explicitly:
So we, being many, are one body in Christ, and every one members
one of another.
Romans 12:5-6
But, speaking the truth in love, may grow up in all things into him in
all things, which is the head even Christ
From whom the whole body fittly joined together and compacted by
that which every joint supplies, according to the effective working in
the measure of every part, maketh increase of the body unto the
edifying of itself in love.
Ephesians 4:15-17
The New Testament metaphor of the "body" of Christ not only shows the union which exists
between Christ and His people, with Him being the head, but it also points out the unity, equality,
and yet diversity of the members of His body. Each member is intimately related to the risen
Saviour and also closely tied to each other.
For as the body is one and has many members, but all the members of
that one body, being many, are one body, so also is Christ.
For in fact the body is not one member but many.
If the foot should say, Because I am not a hand, I am not of the body;
is it therefore not of the body?
And if the ear should say, Because I am not an eye, I am not of the
body; is it therefore not of the body?
If the whole body were an eye, where would be the hearing? If the
whole were hearing, where would be the smelling?
But now God has set the members, each one of them, in the body just as
he pleased.
14
Snyder, p. 57.

And if they were all one member, where would the body be?
But now indeed there are many members, yet one body.
And the eye cannot say to the hand, I have no need of you; nor again
the head to the feet, I have no need of you.
No, much rather, those members of the body which seem to be weaker
are necessary.
And those members of the body which we think to be less honourable,
on these we bestow greater honour; and our unpredictable parts have
greater modesty,
But our presentable parts have no need. But God composed the body,
having given greater honor to that part which lacks it,
That there should be no schism in the body, but that the members
should have the same care for one another.
And if one member suffers, all the members suffer with it; or if one
member is honored, all the members rejoice with it.
Now you are the body of Christ, and members individually. 1.
Corinthians 12:12-27
Through His body Christ still manifests His presence in the world today, and will mostly be known
to the world through those who bear His name and share His life and ministry.
4. Institutional Aspect
Even though the church is not an institution it still must have an organizational structure, in order
to function properly. Snyder affirms that a structure is necessary in order for the church to live and
serve in space and time.15 Yet, such a structure must be in harmony with the biblical model,
otherwise it will never achieve the measure of growth and the quality of discipleship which God
intends. Whatever institutional form is adopted, it must be a structure which exists solely to serve
the church, and not vice versa. We must clearly understand that the institutional structure is in no
way the essence of the church. Snyder states that when structures are confused with the church, or
seen as part of its essence, all kinds of unfortunate misunderstandings result, as it becomes bound
to its particular cultural and structural expression.16 Unfortunately the Bible gives very little
specific insight regarding the structure. It merely shows what the church is intended to be, and
gives the early history of its Palestinian Jewish and Greco-Roman setting. On the basis of the
biblical witness the church in every age formed the structure which seemed most compatible with
its nature and mission within its cultural context.17 On the same line Pearlman points out that "as a
living body adapts itself to its environment so the living body of Christ was left free to select its
own forms of organization according to its needs and circumstances.18 This of course does not
imply that the church is free to follow any development contrary either to the teachings of Christ
or New Testament principles, which unfortunately happened in the past. This danger must be
recognized, and guarded against.
Even though Scripture shows us that the early church was not totally unstructured, no formal
organizational structure existed in its days. During the period following Pentecost the believers
had practically no organization. For a given time they worshipped in their homes and kept their
15
Snyder, p. 139.
Snyder, p. 161.
17
Snyder, p. 139.
18
Myer Pearlman, Knowing the Doctrines of the Bible. (Springfield: Gospel Publishing House, 1937), p.
16
361.

time of prayer at the temple (Acts 2:46). But as the church grew in numbers, organization
developed. The book of Acts points out the following "institutional structures":
Place of meeting:
Upper Room (Acts 1:13)

Temple (Acts 5:12)
Homes (Acts 2:46; 12:12)
Synagogue (Acts 9:20; 13:5)
Times of meeting: Daily (Acts 2:46)
The Lord's day (Acts 20:7)
Times of prayer: Acts 3:1; 10:9
Doctrine/teaching: Acts 6:4; Ephesians 4:11
Leadership:
Appointed and elected
Acts 6:3; 13:1-4
Further there was a pattern for regular fellowship, outreach and teaching, through which the
formation of disciples took place (Acts 2:46; 5:25; 4:34-35; 8:1-4). A network of local churches
existed. Ministry was carried out on local and "inter-church" level. The Apostles where the
connecting link between the local churches who were united in Spirit, love and doctrine.
In spite of this organizational structure we can see plainly that there is no warrant in the New
Testament for the merging of churches into a church machine governed by an ecclesiastical
hierarchy.19 Unfortunately, this is exactly what happened. Many of those who joined the ranks of
the ministry were no longer interested in the mandate. Their interest was in power, titles, and
worldly gain. Hence, gradually but inevitably the Gospel was proclaimed without anointing and
conviction which resulted in people joining the church without being truly born
again. Men and women became mere members in a visible organization without having part in the
invisible, true, church.
The visible church comprises all those who profess Christianity. It thereby includes all those who
are truly born again, as well as those who profess Christianity outwardly, but lack a divine
salvation experience. On the other hand the invisible church, which is the true church, is composed
of all who are washed in the blood of Christ and who have the witness of the Spirit that they are
children of God (Romans 8:16). In simple terms the visible church is the Body of Christ as seen by
us, and the invisible church is the true church known to God only. Hence, someone once said there
will be surprises in heaven, because we will meet people whom we never expected to be there, and
others whom we expected to see will not be found.
(2) The Invisible Church
The story is told that General Booth, the founder of the Salvation Army once had a dream in
which he went to heaven. As he entered through the pearly gates he inquired which denominations
were represented. He was not too much astonished when he was told that there was no one from
the Church of England. But he became suspicious when he was informed that there was not
anyone from the Methodist Church, which at that time was still experiencing the revival fire in
which it had been born. When he finally found out that there were not even members of the
19
Ibid., p. 362.

Salvation Army which was experiencing a tremendous revival he became perplexed, and greatly
worried. Finally he asked, "But who then is here?" Only to be told, "All those washed in the blood
of the Lamb." Denominational affiliation is immaterial in heaven. All that counts there is that our
names are written in the Book of Life.
The invisible church comprises all truly born again Christians of the past and present. Its
"membership" is drawn from all denominations. Hence it is referred to as universal church (or
catholic from the Greek: katholikos = throughout the whole) as it includes all true believers in all
nations. In some denominations those belonging to it are few in others the number is considerably
greater. The determining factor will be the uncompromising proclamation of the Gospel.
(3) Visible Church
Whenever believers meet in order to worship God and to edify each other, we can speak of a local
church, or of the visible church. Jesus affirmed that when two or three meet in His name, He will
be in their midst, thereby forming the church where they meet. Hence the church is not
synonymous with a building, but with the meeting and fellowship of His people, in His name.
Packer contends correctly that each meeting of believers, however small it may be, is the local
manifestation of the church universal, embodying and displaying the spiritual realities of the
church's supernatural life.20 However, we must stress that membership in the visible or local
church saves no man. As someone once correctly said: "The church cannot save you, because the
church did not die for you."
The church becomes visible as its members meet together in the name of their Lord, for worship
and to hear God's Word. In its visible form it is a mixed body of true believers and nominal
Christians. Those belonging to the organization are not part of the kingdom of God if they lack the
necessary qualifications of the new birth and a life of discipleship. Their name is written in the
register of the church, but is not found in the book of life. Some of these spiritual "impostors" are
already known and revealed during their life time, but many will only be revealed when they stand
before the judgment seat of Jesus Christ. The Word of God clearly tells us:
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.
Therefore whosoever heareth these sayings of mine, and
doeth them, I will liken him unto a wise man, which built
his house upon a rock.
Matthew 7:21-24
Christ is not concerned about earthly church registers. What matters to Him is that our names are
written in the book of life. While reading the above stated Scriptures it becomes obvious that the
20
Carl F.H. Henry ed, Basic Christian Doctrines. (Grand Rapids: Baker Book House, 1971), p. 245-246.

determining factor for belonging to His body (invisible church) depends on our total obedience to
the will of the Father, and on our actions towards our fellow-men.
(4) Wheat and Tares
The invisible church manifests itself in the visible church. In some denominations and local
congregations the invisible church is well represented whilst in others there are only few, if any,
who belong to the true body of Christ.
Leaders must carry a burden which compels them to love the "pretenders" into the kingdom of
God. Paul laboured tirelessly to present those entrusted to him blameless before the Lord
(Colossians 1:29; 4:12). On the other hand we must remember that God predicted in His Word
that there will be weeds among the wheat (Matthew 13:25-38), which will grow together until the
day of "harvest".
The parable of the sower in Matthew 13: 36-43; 47-49 indicates that the mixture of good and evil,
or of truly saved and unsaved, will co-exist in the visible church until the coming of the Lord. Only
then will the church be purified and a separation between the genuine and the "pretenders" made.
Until this specific time every denomination will have its share of wheat and tares. The ratio
between the genuine and the fake will differ from denomination to denomination, but will basically
effect all churches. As leaders we must do our best to preserve the true nature of the church
thereby making sure, that those entrusted into our care are part of the invisible church, known by
God.
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10

The New Testament, and in particular the book of Acts points out several characteristics of a true
Church. Most of them are equivalent to the task and mandate of the body of Christ. Only when
these characteristics are pursued, can we expect the results which the early believers enjoyed.
The primary task of the church is to win the lost for Jesus, and to make disciples out of those won
for Him.
1. EVANGELISM
Evangelism is at the heart of God. Hence Jesus commissioned His disciples to go into all the world
and preach the Good News, thereby continuing His work. The Gospels tell us that the primary
task of Jesus, during His ministry on earth, was not to heal the sick, nor to cast out demons nor to
raise the dead, but to preach the good news of the kingdom of God (Mark 1:38). This legacy He
left with His body.
The promise of His continuing presence, and the assurance of His power, is based on the condition
that we go into all the world and preach the Gospel and make disciples. His authority and power
will not be experienced by sitting on the bench, but only when we get involved in the great
commission. God is sold out to evangelism; this is why He sent His Son. If we want to experience
God's power and His victory over the devil, we must be sold out to evangelism just like Jesus was.
It is not enough to be in favour of evangelism, but we need to be involved. There are too many
who are for evangelism and for Jesus, but have no part in either. To be for something or to be
involved in something are two different things. A soccer player will never be able to share in the
victory of his team, unless he is part of the game. The same applies to evangelism.
Evangelism in the early church was not only done on a personal level, nor only from house to
house, or in The results were stunning. Multitudes came to the Lord, and people were added to
the church daily. The Gospel was spread under great anointing and the power of the Holy Ghost,
with signs and wonders following, just like Jesus had promised.
And these signs will follow those who believe: In My name they will
cast out demons; they will speak with new tongues;
they will take up serpents; and if they drink anything deadly, it will by
no means hurt them; they will lay hands on the sick, and they will
recover. Mark 16:17-18
People were called to repentance uncompromisingly. Evangelism in the New Testament did not
leave room for complacency or indifference. Those who heard the Gospel responded either by
saying: Men and brethren, what shall we do? (Acts 2:37), or by picking up stones in order to
silence the messengers of God (Acts 7:57-59).
11

Conversions and persecutions were the result of such evangelistic approach. Through the
uncompromising proclamation of the apostles the Good News was not only heard in all of Asia,
but came also to Europe, and multitudes from all walks of life were won into the kingdom of God.
Slaves, Jews, Greeks and even some of the household of Caesar committed their life to Christ. The
fear of God kept those who were not genuine out of the church, while others were added on a
daily basis.
And through the hands of the apostles many signs and wonders were
done among the people. And they were all with one accord in
Solomon's Porch.
Yet none of the rest dared join them, but the people esteemed them
highly.
And believers were increasingly added to the Lord,
multitudes of both men and women
Acts 5:12-14
If we want the results portrayed in Acts the Gospel must be preached in the same manner, today.
There are too many in the contemporary church who have never made a full and sincere
commitment to Jesus Christ. They join an assembly because it is "in" to do so. This implies that the
preaching of the Word is "inoffensive" and compromising, something which was foreign to the
early Christians, their preaching commanding a decision either for or against Christ.
However, their uncompromising proclamation had a price tag attached. Persecution accompanied
their testimony. Several laid down their lives, and others were imprisoned. The arresting and
killing of believers came to a halt temporarily, when Saul had his Damascus experience. But it did
not end until the time of Emperor Constantine, who introduced Christianity as the official religion
of the Roman Empire (AD 312). By then many had been taken into the Roman arenas, where they
were thrown to the lions, to the entertainment of the heathens. Others were crucified, or burned as
living torches. But, the fierceness of the persecution could not silence their testimony. Instead of
weakening the church, the believers grew stronger as they drew closer to their Lord. As the
disciples laid down their lives joyfully for their king, many heathens gave their lives to God.
Hence, the saying "The blood of the martyrs is the seed of the church." Uncompromising
proclamation and discipleship-living will always result in some form of opposition, and
persecution, even today.
New churches sprang up all over the Roman Empire, through the evangelistic fervour of the
apostles and of the disciples. This was accomplished in two very simple but effective ways. Firstly,
the disciples spread the Gospel wherever they went, as each member recognized his role as
witness. Secondly, the apostles and especially Paul, on his missionary journeys preached the Word
wherever the opportunity arose. During his first missionary trip groups of believers formed in
response to their evangelistic outreach. Paul and his fellow labourers proceeded to other towns
and left the infant churches without appointing leaders. Only on their way back did they appoint
and install elders in these newly formed congregations. By then the congregations had recognized
potential leaders who were ordained by Paul. The early church did not "import" pastors from other
12
Characteristics and Mandate of the Church

places, but appointed resident leaders who were known by the local believers.
Those saved as a result of the evangelistic fervour of the early believers joined the Church. Before
they were considered as members they had to meet the following preconditions.
Membership in the New Testament church did not come automatically by birth, as it is common in
some denominations today. Scripture does not support the idea of "being born into the church", as
an infant. There are preconditions to be fulfilled before an individual can be a member of the body
of Christ. The New Testament points out the following:
(a) Regeneration
Regeneration, or the new birth was, and is, the prime requisite for membership in the church. Only
those should be received into its fellowship who provide evidence that they have received Christ as
Saviour.
... I preached that they should repent and turn to God and
prove their repentance by their deeds. (NIV) Acts 26:20
In the early days of the infant church, practically the entire membership was truly born again.
Those living a life of compromise like Simon the sorcerer were soon found out, and Ananias and
Saphira had to pay the terrible consequence for their deceit (Acts 5:1,11;Acts 8:13-24). Becoming
a part of the church was not a matter of joining an organization, but becoming a member of the
body of Christ. Only those who had repented and forsaken their sin were received as members.
However, in the course of time as persecution ceased and as the church increased in numbers and
popularity, water baptism and the administering of the sacraments took the place of conversion.
This resulted in an influx of people who were not Christians at heart. During the time of the
Roman Emperor Constantine this unfortunate development took place, when he persuaded every
citizen to take on the Christian faith. The result of this "mass-conversion" was that many joined the
church without being born again. Becoming a member was no longer the result of a divine act of
grace, but was due to a human (almost satanic) decree. Constantine later also "introduced" the
unbiblical practice of infant-baptism, which opened the way for nominal Christianity. To become a
member of the church no longer required a salvation experience, but was now based on the
membership of the parents. Hence in the course of history a church within the church developed,
as we will see later.
(b) Baptism
Baptism was, and is, the second requisite for membership. It is a sign to the world that spiritual
regeneration has taken place in the life of the individual. The book of Acts shows us that baptism
precedes membership.
Then those who gladly received his word were baptized;
and that day about three thousand souls were added to
them. Acts 2:41
In the New Testament there is no account of people becoming members, except by being born
again and baptized in water, by immersion. In the first church baptism immediately followed
13

conversion. We might ask why this is no longer practised today. One great difference between the
early believers and contemporary Christianity lies in the seriousness and the extent of commitment.
Those who were willing to repent and to be baptized in the early days knew that they would be
persecuted, and even killed for their faith. They had counted the cost before committing their life
to God. For today's situation it might be wiser to teach new converts the meaning of baptism, so
that they understand its implications, before baptizing them. Yet, we should not let them wait too
long. Once a believer has recognized and understood its importance he should be baptized.
Sjberg points out we should not wait until the converts are perfect. It is rather the duty of the
church to accept them into fellowship and continue to teach them the principles of discipleship
living, once they are baptized.21
One Pentecostal writer pursues an interesting thought when he states that God does not only want
to forgive sins but desires to fill every one with His Spirit, which the apostolic command, "to be
full of the Spirit" (Ephesians 5:18), confirms. He further argues that in a New Testament Church
we must always teach new converts the importance of this divine equipment for service.
According to him no one should be received as a member who rejects this truth. Yet, this does not
mean that they have to be baptized with the Holy Spirit before they can become members, but
must at least desire this spiritual experience. They must believe in the Holy Spirit and in the gifts of
the Spirit, since Spirit-filled believers led by the Holy Ghost are in great demand in the church
today.22
Once the lost were won, they were baptized and received into fellowship where they were taught
and made into disciples. In the church today there are too many converts and very few disciples.
Such imbalance causes many problems within the body of Christ. It is therefore mandatory to fulfil
the second part of the great commission, and make disciples, as Jesus commanded.
-.-.-.-.-.-.-.-.-
21
Tage Sjberg, Neutestamentliche Gemeinde. Erzhausen: Leuchter Verlag, 1980), p.71.
14

2. DISCIPLESHIP
The church is not only called to evangelise but to make disciples. Those won must be "preserved"
and nurtured until they reach spiritual maturity. We must be diligent in obeying the Great
Commission fully. There is a lot of emphasis on winning the lost, which is important and essential.
However, Christ's command goes further; it includes the teaching, training and community living
of converts, which will shape the lives of His followers. The dilemma the church faces today is due
to the fact that there are too many individuals who made a decision for Christ, but never became a
disciple. Their life style has not been truly changed and transformed. Hence they cause great
problems in the body. They are not led by the Spirit but make decisions of their own. They do not
bear the marks of a true disciple, which are mainly twofold.
The first mark is unadulterated love for God and others. The second is a life of self-denial which
will allow the cross to do a radical work in their lives, so that the deeds of the flesh are mortified.
Scripture points this out explicitly:
Master, which is the great commandment in the law?
Jesus said unto him, Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all
thy mind.
This is the first and great commandment.
And the second is like unto it, Thou shalt love thy
neighbour as thyself.
Matthew 22:36-39
Then said Jesus unto his disciples, If any man will come
after me, let him deny himself, and take up his cross,
and follow me.
For whosoever will save his life shall lose it: and
whosoever will lose his life for my sake shall find it.
Matthew 16:24-25
Only when love to God and others compel us and when we are willing to take up our cross can we
be considered as true disciples. Otherwise we remain mere converts.
When Jesus spoke to His followers about carrying the cross they knew exactly what he was
referring to. The cross was not just invented for our Lord to be crucified, but it was rather an
instrument of execution, long before New Testament times. This form of execution was under
normal circumstances only applied for slaves and notorious criminals. Roman citizens could not be
crucified. Those sentenced to death had to carry their cross to the place of execution. Thus, when
Jesus spoke about carrying the cross He was actually implying to be ready for "execution" anytime
and anywhere, not physically but in regards to the old nature.
In spite of the fact that taking up the cross is one of the major requirements for discipleship, Christ
never forces His cross on anyone. The only person ever forced to take up the cross was Simon of
Cyrenia.
And they compel one Simon a Cyrenian, who passed by, coming out
of the country, the father of Alexander and Rufus, to bear his cross.
Mark 15:21
15

Jesus will not force anyone to take up his cross. It is a voluntary act. Yet, only those who take it
up and follow Him can be His disciples. Only those who are willing to renounce self in order to
give way to God and His divine plan for their lives, are true followers of Jesus. To do God's will is
not only the precondition for discipleship but will also determine our eternal destiny, since only
those who do the will of the Father will enter into the kingdom of heaven (Matthew 7: 21-22).
Therefore, a true believer will live in the same awareness as Paul who said:
I am crucified with Christ: nevertheless I live; yet not I, but Christ
liveth in me: and the life which I now live in the flesh I live by the
faith of the Son of God, who loved me, and gave himself for me.
Galatians 2:20
In practical terms this means that my hands, feet and mind are no longer mine, I cannot do with
them what I want, but Christ directs them. My ears can no longer listen to things which are
contrary to God, and His will. Neither can my eyes look at things which are not pure, etc.
Jesus commanded His disciples to make disciples. This implies that discipleship does not happen
over night. It further indicates that it does not just depend on a personal relationship between God
and the believer, but involves teaching and community living with other believers. The teaching
aspect is clearly stated in Christ's command:
Go therefore and make disciples of all the nations,
baptizing them in the name of the Father and of the Son
and of the Holy Spirit,
teaching them to observe all things that I have
commanded you; and lo, I am with you always, even to
the end of the age. Amen.
Matthew 28:19-20
The church must therefore give room for the teaching ministry which God has given to His body
(Ephesians 4:11). It must also provide opportunity for fellowship in which believers live
accountably to one another, and bear each other's burdens (Galatians 6:2).
-.-.-.-.-.-
16
3. PRAYER
The New Testament church was a praying church. It was birthed during days of prayer, before the
day of Pentecost.
And when they had entered, they went up into the upper room where
they were staying: Peter, James, John, and Andrew; Philip and
Thomas; Bartholomew and Matthew; James the son of Alphaeus and
Simon the Zealot; and Judas the son of James.
These all continued with one accord in prayer and supplication, with
the women and Mary the mother of Jesus, and with His brothers.
Acts 1:13-14
When God poured out His Holy Spirit on the hundred twenty believers in the upper room,- which
marked the beginning of the church - they were praying and worshipping God. As they sought
God they were baptized in the Holy Spirit.
In some contemporary Christian fellowships believers desiring the baptism of the Holy Spirit come
to the church altar to be prayed for. While they wait for someone to lay hands on them, they stand
there motionless and quiet. No prayer comes over their lips. Little have they understood the secret
of the early church, who experienced God and received His blessings as they prayed out and
worshipped. They knew how to tarry before the Lord in hours of prayer and fasting.
When the disciples were filled with the Holy Spirit, on the day of Pentecost, they worshipped Him
in new tongues by "speaking the wonderful works of God" (Acts 2:11). Such worship became an
integrate part of their church life.
We further read that they observed regular times of prayer. During one of these prayer times a
lame man who sat at the gate of the temple was restored to health. On another occasion, Peter
while praying on the house top of Simon the tanner had a vision which sent him to the Gentiles. As
the church prayed and fasted the Holy Ghost spoke to them to set aside Paul and Barnabas for the
work to which God had called them (Acts 13:2-3).
The early believers were also strong intercessors. When Peter and John had been threatened by the
council of the Jews (Acts 4:3-21) not to proclaim the name of Jesus again, they came before the
church. The believers interceded for the apostles so that they could speak His Word with boldness.
So mighty was their intercession that the place was shaken where they had assembled, and all were
filled with the Holy Spirit. After that we read:
And with great power the apostles gave witness to the
resurrection of the Lord Jesus. And great grace was
upon them all. Acts 4:33
Not too long after this incident the church interceded again for Peter when he was imprisoned by
Herod, who intended to kill him. God answered. Peter's life was spared and to the astonishment
and disbelief of the intercessors the apostle was restored to the body (Acts 12: 3-17). The disciples
not only prayed for their leaders but also for one another, and especially for new converts to
receive the baptism of the Holy Spirit (Acts 8: 15-16; 19:6).
17

We can never be a church according to the New Testament pattern, if we do not pray, worship,
intercede and fast. Scripture points out clearly that we struggle not with flesh and blood but, with
principalities and powers (Ephesians 6: 10-18). Such spiritual warfare can only be won through
prayer, fasting, obedience and faith. Unfortunately, prayer is one of the most discussed subjects,
but the least practised. Believers must return to the spiritual discipline of prayer, (which must be
more than five minutes daily) if we want to recapture the life of the early church. We must be
involved in prayer to the extent that we wrestle with Before a church can become a praying church
it must have leaders who lead by example. Sjberg states correctly that an army is not better than
its officers. The same applies for the body of Christ.23 The early leaders were men of God given to
prayer, fasting, and the study of the Word (Acts 6:4). Contemporary leaders cannot afford to do
anything less. They must follow a personal regular intensive prayer-life. At the same time they
must challenge the flock to be given to prayer in private, and in prayer meetings.
Those leading a prayer meeting should leave nothing to chance. There must be freedom for prayer,
but at the same time steps must be taken so that the flesh will not have its way. Further, legalism
must not be allowed, as this will kill the spirit of prayer. 24
It is advisable to read a verse of Scripture before people start praying. It should be a short
encouragement which will inspire the prayer time, and not a long sermon.25
Individual prayers should be short, in order to give room for many. No one has the right to
dominate the prayer time. When all pray in unison, no one should pray so loud that others find it
hard to concentrate on their thoughts and prayers. Some have the tendency to preach while
praying, while others want to be seen or heard, which was the attitude of the Pharisees. But we do
not pray to be noticed by man but by God.
Songs should be fitting. Also there should not be too many songs, as this can distract from the
purpose of the meeting.26
Time should be given for God to speak. This can happen through an inner voice, Scripture, or the
gifts of the Spirit.
The new converts should be given a chance to practise public prayer. It is a blessing to every
believer when he "dares" to pray the first time publicly.27 And what better place to practice prayer
than in a circle of believers who are committed to this spiritual discipline.
Starting at Pentecost, every great spiritual revival in the history of the church was birthed through
prayer. We must be given to it, if we want to experience the revival of the New Testament
believers.
-.-.-.-.-.22
Ibid., p.71.
Ibid., p.124.
24
Ibid., p. 126.
25
Ibid., p. 127.
26
Ibid., p. 127.
27
Ibid., p. 127.
23
18
4. HOLY GHOST REVIVAL

The book of Acts has no appropriate ending. Someone once said the reason for this is that God
wishes to continue the revival of the early church through all generations, until the return of
Christ. But there are those who feel that it cannot be re-lived since the early church was placed
into a time when it was easier to follow God, uncompromisingly. Yet, when we examine Scripture
and study history we will soon find out that the church in Acts faced the same obstacles we face
today, or even greater ones. Things did not look favourable. Hence before considering the
implications of the early revival we must appreciate the situation into which the Church was
placed.
Before the 120 received the Holy Spirit, the situation was bleak. Those who should lead the future
church had utterly failed. Peter had denied the Lord three times. He went back to fishing,
forgetting the call of Christ. Thomas had difficulties believing the Lord and missed "church" when
Christ revealed Himself, for the first time after His resurrection. Judas had committed suicide.
James and John could not control their temper, and were always concerned who was the greatest
of them all. Matthew and Simon Zelotes had a dubious past, and all of them had run away and
scattered when Christ was arrested and crucified.
(a) Weak Followers
Before the 120 received the Baptism of the Holy Spirit, the situation was bleak. Those who should
lead the future church had utterly failed. Peter had denied the Lord three times. He went back
fishing, forgetting the call of Christ. Thomas had difficulties believing the Lord and missed
church when Christ revealed Himself, for the first time after His resurrection. Judas had
committed suicide. James and John could not control their temper, and where always concerned
who was greatest of them all. Matthew and Simon Zelotes had a dubious past, and all of the had
run away and scattered when Christ was arrested and crucified, except John who stood near the
foot of the cross.
(b) Moral Situation
Some think that people were morally less perverted than humanity today. The truth is that their
situation was even more desperate. We must remember that almost all of the ancient kingdoms
came to a tragic end, as a result of their great immorality. The Roman Empire was no exception. It
is actually notorious for its perversion. Naked sculptures and paintings, which are admired today
as art were their brand of pornography. People were just as perverted, bound and controlled by
demons of lust, as our society today.

The early believers lived under a repressive government. Freedom of expression and freedom of
assembly was not guaranteed. Many of the Roman Emperors were despots who ruled and
arbitrarily. Military law was imposed throughout the empire. Anyone speaking out against the
19

state and emperor could be imprisoned at any time without warning, especially since the Roman
Emperors were considered gods.
The known world in the days of the New Testament was deeply involved in idolatry. Many nations
offered human sacrifices to their idols. They believed in a multitude of gods whom they served and
feared. The Jews on the other hand only acknowledged Jehovah of the Old Testament. Hence,
Jesus the Messiah was rejected and unknown to all nations. It was a tremendous challenge to
introduce "another God" into society, with such a background. The task seemed to be
overwhelming.
The mandate of the first church, which was to bring Christ to a dying world was not an easy task.
It is safe to say that the conditions were much more unfavourable than they are today, since we
have the advantage of an established Christian witness for the last two thousand years. The only
way they could conquer these obstacles was through the power of the Holy Spirit. The Holy
Ghost made the difference in their lives and ministries. Since they were filled with the Spirit of
God and led by Him they experienced Holy Ghost results.
The infilling of the Spirit first of all affected their tongue. They spoke in other tongues as the Spirit
gave them utterance (Acts 2:4). It further affected their lives, and revolutionized their character.
Peter was no longer afraid to confess his allegiance to Christ.
It was a trade mark of the disciples that they followed the leading of the Holy Spirit. Peter
received God's directions regarding Cornelius while he was praying. Paul listened to the
Macedonian call and obeyed the prompting of the Holy Spirit who hindered Him from going to
Asia. Philip followed the leading of the Holy Spirit when he left a revival in order to witness to the
Eunuch on the road to Gaza.
Prayer, fasting, obedience, faith and the infilling of the Holy Spirit brought about Holy Ghost
results. The church expanded in a tremendous manner, thereby affecting the economic, political,
moral, and religious life of its day. After the initial three thousand souls were saved during
Pentecost, the Lord added daily, (Acts 2:42) as well as five thousand, ( Acts 4:4) and multitudes
(Acts 5:14). Additions turned into multiplications (Acts 9:31; 16:5), and finally resulted in a
church "explosion". Signs, miracles and healings accompanied the proclamation of the Word, and
were commonplace. Gifts of the Holy Spirit were manifested in their meetings.
God not only called the early church to be an instrument of revival. He expects nothing less of
contemporary believers. His call to revival always remains with His church. Revival will be ours if
we pay the price, just like the early disciples did. The Lord is the same. His desire to do good and
to heal all who are oppressed by the devil, has not changed (Acts 10:38).
-.-.-.-.-.-.-.-.-.-.20
5. FELLOWSHIP - KOINONIA
One of the results of the Holy Ghost revival was close fellowship among the believers, and love
for one another. A revived church will always be a loving church. Thereby bearing the mark by
which a believer is recognized as a true disciple of Christ.
By this all will know that you are My disciples, if you
have love for one another. John 13:35
On a personal note, it was this love that I saw in the believers who shared Christ with me, which
helped me to surrender to God. That same love was a trade mark of the early believers. Their
fellowship was close and their care for one another exceptional. The Greek word Koinonia which
is translated as fellowship implies the following:
The apostle Paul encouraged the Galatian Christians to bear each other's burden, thereby fulfilling
the law of Christ (Galatians 6:2), the very thing the church after Pentecost practised. They cared
for their leaders and prayed for them when they were threatened and imprisoned by the authorities.
When the body of Christ, in Jerusalem, suffered because of a severe draught, the mission churches
took up offerings for their fellow believers in Jerusalem, in order to help them overcome this
difficult time.
Acts tell us that they had everything in common. Yet no one was forced to share his possessions.
It was done voluntarily. Even Ananias and Saphira were reminded that they had control over their
money. They were not required to hand it over to the apostles (Acts 5:1-4). Their sin was their
deceit. The sharing of possessions happened spontaneously and not by demand or force. It was a
result of the indwelling Holy Spirit. When the disciples saw others in need they were moved with
com-passion to help. Many have tried to copy this aspect of Koinonia but failed, as people have
been exploited and dominated. The most recent tragedy, the Jim Jones affair in Guyana, is still in
the minds of many. Hundreds of men, women and children died, while taking communion with
poisoned wine. Before this happened their leader had demanded total obedience, to the extent of
annulling their marriages, and giving up all their possessions. This must serve as a warning that
scriptural community living is not possible without the Holy Spirit, and will only be genuine in
times of revival.
Spiritual growth of the individual believer is just as important as evangelistic outreach. One major
contributing factor for such growth is a caring and loving community, in which God ministers to
us, through fellow believers, thereby shaping us into His likeness.
As followers of Christ we are not only called to live in fellowship with God, but also with one
another. Such togetherness will enhance spiritual growth, as members of His body minister to one
another, and watch over each other. Believers will fail to grow when they neglect fellowship. This
21

is why the Bible encourages us as follows:
... and let us consider one another in order to stir up love and good
works, Not forsaking the assembling of ourselves together, as is the
manner of some, but exhorting one another, and so much the more as
you see the Day approaching. Hebrews 10: 24-25
Genuine fellowship among believers is based on fellowship with the Son of God (1. Corinthians
1:9), and is only possible when we walk in the light (1 John 1:7):
But if we walk in the light as He is in the light, we have fellowship
with one another, and the blood of Jesus Christ His Son cleanses us
from all sin.
This implies accountable living, which includes complete honesty and willingness to receive
correction, when necessary. Believers will shape and form each other, just as diamonds cut
diamonds, when they live a transparent life. Spiritual fellowship will provide a basis for necessary
exhortation through which believers help, correct, and encourage each other, in the spirit of love,
compassion and righteousness. The importance of this characteristic of the body of Christ cannot
be stressed enough.
The very nature of the Koinonia fellowship dictates that there be no distinctions on the basis of
wealth, social status, racial, cultural or tribal background.
My brethren, have not the faith of our Lord Jesus
Christ, the Lord of glory, with respect of persons.
For if there come unto your assembly a man with a gold
ring, in goodly apparel, and there come in also a poor
man in vile raiment;
And ye have respect to him that weareth the gay
clothing, and say unto him, Sit thou here in a good
place; and say to the poor, Stand thou there, or sit here
under my footstool: Are ye not then partial in
yourselves, and are become judges of evil thoughts?
But ye have despised the poor. Do not rich men oppress
you, and draw you before the judgment seats?
Do not they blaspheme that worthy name by the which
ye are called?
If ye fulfil the royal law according to the scripture,
Thou shalt love thy neighbour as thyself, ye do well:
But if ye have respect to persons, ye commit sin, and are
convinced of the law as transgressors. James 2:1-4,6-9
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. Galatians 3:28
Yet, the church is often fractured into rich and poor, ministers and laymen, black and white, young
and old, etc. In the past many have been hurt by racial and baptized in the early days knew that
they would be social discrimination. Such separation is not only foreign to New Testament
principles, but is also sinful and must be condemned. In Africa the church faces the problem of
tribal domination and preference, as well as nepotism. Such concepts are just as contrary to
22

Scripture, as is racial or social segregation.
Jesus knew no tribal, racial or social segregation. He not only sought fellowship with the
Samaritans, but also attended to the needs of the lepers, the outcasts of Jewish society. It is
mandatory that we follow His example by practising Koinonia fellowship. Thus refusing not only
tribalism but also segregation, in whatever form it may appear.
Something which enhanced the fellowship of the early disciples was the breaking of bread, as it left
no room for broken relationships, and fellowship damaging feelings towards one another. When
the Lord's table is observed properly, it will create a bond of union between believers, since hatred
jealousy and divisions are incompatible with the principles of love, on which it was instituted. The
breaking of bread will establish a new basis of fellowship, as each believer is drawn closer to his
Lord, who in turn draws them closer to one another.
-.-.-.-.-.-.-.-.-
23
PLEASE REVIEW THE PREVIOUS LESSON WITH THE

FOLLOWING QUESTIONS
24
6. WIDOWS, ORPHANS AND THE POOR.

Based on the fellowship aspect is another characteristic of the early church, which is also one of its
mandates, - the care and concern for widows, orphans and the poor.
(1) The Poor
God has always been concerned about the poor, both during Old Testament and New Testament
times. (Isaiah 58:6-8, Matthew 25:31-45, Galatians 2:10 etc.). However, in the past Pentecostals
have neglected this aspect of the Gospel. Until recent years the emphasis was merely on the
proclamation of the Good News, with very little, or even less social involvement.
It appears that this neglect was an unconscious (or even conscious) counter reaction to the strong,
almost exclusive, emphasis by the nominal churches on a social Gospel. Yet, we cannot afford to
neglect the mandate concerning the poor, only because others failed to fulfil the primary task of
the church, namely the evangelisation of the unreached masses. Let us remember that Christ did
not only come to preach the Gospel to the poor (Luke 4:18), but He reminded us that the way we
treat the poor will also determine our eternal destiny (Matthew 25:31-45).
As Pentecostals we have committed ourselves to pattern our church life according to the New
Testament. We must therefore not fall short in our responsibility towards the poor. The Word of
God indicates strongly that the early church was much involved in helping the underprivileged.
Helping the poor was considered as manifesting the love of God in one's life. When the apostle
Paul met the leaders in Jerusalem, he was cautioned not to forget the poor, something which he
had always done.
But whoso hath this world's good, and seeth his brother
have need, and shutteth up his bowels of compassion
from him, how dwelleth
the love of God in him? My little children, let us not
love in word, neither in tongue; but in deed and in truth.
1. John 3:17-18
Only they would that we should remember the poor; the same which I
also was forward to do. Galatians 2:10
(2) Who Helps Who?
Even though we have just established the fact that it is the believers' task to help the needy, we
must hasten to point out that it is not their duty to assist everyone who asks for help. Those who
are too lazy to work should not be assisted. Also, God must direct us whom we should help.
Otherwise we will be overwhelmed by the task and soon run out of resources. In addition we will
take the place of the Lord, who has promised to be the provider. Further, we must recognize that
the primary obligation of the Body of Christ is to help members of the "household of faith".
Therefore, as we have opportunity, let us do good to all, especially to
those who are of the household of faith. Galatians 6:10
It must also be clearly understood that providing help is not the mandate of the western churches
alone, but has been placed on the universal church. The poverty some believers experience could
be eradicated if they would obey the command of Christ and give. Giving is not only more
25

blessed than receiving, but it also releases God's blessing on His children.
Not only was the early church involved in ministry to the poor, but it was considered as pure
religion to look after widows and orphans (James 1:27).
In many cases the church today is no longer involved in such ministry. Orphans are referred to
orphanages and widows struggle on their own. Yet, if we want to recapture the glory of the first
church we must attend to the needs within His body. Widows should be visited, and spiritual help
as well as practical assistance should be offered. Orphans should find room in families where the
love of God reigns among its members, thereby winning them for Christ.
-.-.-.-.-.-
26
7. MINISTRY IN THE BODY OF CHRIST

The early church did not equate ministry with position and prestige but saw it as service, carried
out in humility and love.
(1) Ministry of All
Every member in the body of Christ has received a ministry which will contribute towards the
edification and growth of fellow believers. The New Testament shows that ministry is not the
privilege of a chosen few, but is the duty of all members of His body. In the church of Christ there
are no "performers" and "spectators", but all are called to ministry. This is pointed out very clearly
in Scriptures like 1. Peter 4:10-11; and 1. Corinthians 12 as well as 14:26 which says:
How is it then, brethren? when ye come together, every one of you
hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath
an interpretation. Let all things be done unto edifying.
Scripture reveals an extreme richness and variety of ministries which operated in the early church.
These ministries served and edified the body of Christ. Packer points out, "The New Testament
conceives of all ministry in the church as Christ's ministry to and through the Church."28 In other
words every believer is to be a priest in the household of God (1. Peter 2:5), with direct access to
the Father through Jesus Christ, who enables him to minister to others. The church is therefore a
living community, destined to minister to each other, and to the Lord through the indwelling Spirit
of Christ. Within the context of this general ministry concept, Christ calls some to specific
leadership positions. (thereby giving them strength, wisdom, and anointing, thus blessing their
labour.) However, as Packer correctly affirms, leaders must always remember that they belong to
the church as its servants, not the church to them as their empire.29 Leaders are placed into the
church not to rule but to lead by example. Further it is their task to equip the body of Christ for
ministry, through teaching and "on the job" training.
The Bible shows clearly that God has always called leaders for His people, both in Old Testament
days and New Testament times. In Ephesians 4:11 we read of five leadership gifts, commonly
referred to as "the five-fold ministry", which are given for the perfecting of the saints and the
edifying of the body of Christ until all come to the unity of faith.
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
fullness of Christ:
That we henceforth be no more children, tossed to and fro, and
carried about with every wind of doctrine, by the sleight of men, and
cunning craftiness, whereby they lie in wait to deceive.
Ephesians 4:11-14
28
29
Carl F.H. Henry, p. 245.

Ibid., p. 245.
27

It would be beneficial to gain insight into the nature and framework of the above mentioned
ministries. However, due to the limited scope of this study we will focus on the local church
leadership only, which consists of pastors/teachers, elders and deacons, whereby the latter is part
of the supporting ministries, as we shall later see.
The ministry gift of pastor has been the most prominent from apostolic times until today. Yet the
term pastor is mentioned only once in the New Testament (Ephesians 4:11). However, there are
several other terms which refer to the pastoral ministry, such as bishops, elders and presbyters. But
for describing the leadership of the local church it is the term pastor which has been prominent
throughout the centuries.
(a) Leadership at Local Level - Pastor or Pastors?
In the early church the task of leadership on the local level was always shared. Nowhere in the
New Testament do we find a local congregation with only one person in charge. Especially Acts
and the epistles of Paul indicate explicitly that the Apostles appointed elders (plural) in the local
churches after they were founded. Here we need to look at Acts 15:23; 20:17; Philippians 1:1;
Titus 1:5; James 5:14. When the singular "elder" is used the passage describes the requirements of
such a given leader (1. Timothy 3:2; Titus 1:7).Plurality of elders
We have to recognize that the terms elder, (Greek: presbuteros, from which the English term
presbyter is derived), overseer, (Greek: episkopos, from which the English term Episcopal is
derived), found in Acts 20:17 and 20:28 and bishop (Greek: episkopos 1. Timothy 3:2) are used
interchangeably and thereby indicate that the different terms are used for the same office. Here we
need to compare Acts 20:17 with Acts 20:28, and must also look at 1. Timothy 3:1-7; Philippians
1:1 and Titus 1:7.
And from Miletus he sent to Ephesus, and called the elders
of the church. Acts 20:17
Speaking to these elders Paul's said: Take heed therefore
unto yourselves, and to all the flock, over the which the
Holy Ghost hath made you overseers, to feed the church
of God, which he hath purchased with his own blood. Acts
20:28
The reason I left you in Crete was that you might
straighten out what was left unfinished and appoint elders
in every town, as I directed you.
An elder must be blameless, the husband of but one wife, a
man whose children believe and are not open to the charge
of being wild and disobedient.
Since an overseer is entrusted with God's work, he must be
blameless--not overbearing, not quick-tempered, not given
to drunkenness, not violent, not pursuing dishonest gain.
Rather he must be hospitable, one who loves what is good,
who is self-controlled, upright, holy and disciplined.
He must hold firmly to the trustworthy message as it has
been taught, so that he can encourage others by sound
doctrine and refute those who oppose it. Titus 1: 5-9
28

It may be concluded that the term elder indicates the mature spiritual experience and
understanding. The term bishop/overseer indicates the character of their work. With this
understanding we can now see clearly that every church was committed into the care of elders.
This goes back to Israel's history where elders were leaders of the tribes and families (Numbers
11:16; Deuteronomy 27:1). The term and function was then taken over by the early church and,
the term bishop and overseer was added to denote their spiritual watchcare, in the local church.
Thus, denominations who use the term bishop as a supreme title for church authority fail to
understand Scripture. The term bishop was used on the local church level only! Those who had
authority beyond the local level where apostles and prophets.
By now we might wonder, what the role of the pastor is, when the spiritual oversight is in the
hands of elders. The Greek word for pastor is "poimen" which means shepherd - one who tends,
guides and feeds the flock (Ephesians 4:11). When we compare Acts 20:28 with Acts 20:17 we
see that the work committed to the elders or overseers is that of a pastor or shepherd, which the
passage in 1. Peter 5:1-2 confirms. There the apostle Peter, as co-elder, (Greek: sumpres-buteros)
encourages the elders (Greek: presbuterous), to feed the flock. The correct translation should read
to "shepherd" the flock, which refers to more than just feeding. Hence the work of the pastor
becomes synonymous to that of an elder, therefore leading to the conclusion that the ministry of
pastor and elder are equivalent, to a great extent. However, Scripture points out that not every
elder was called to preach and teach. It seems that some only provided spiritual watchcare and
leadership for the flock, while others had as part of their calling a preaching and teaching ministry.
The elders who direct the affairs of the church well are
worthy of double honour, especially those whose work is
preaching and teaching. 1. Timothy 5:17
(c) First among Equals
In spite of the fact that God appointed (Acts 20:28) a plurality of elders, (they were not manappointed but God appointed) early church history shows that each congregation recognized a
presiding elder, or an elder among elders who was first among equals. Today he would be referred
to as "local pastor". He represented the assembly to the secular community, as well as to other
congregations. Many Bible teachers consider the angels of the seven churches in the book of
Revelation as the presiding elders, or local pastors, of these churches.
Presiding elder or first among equals
The "first among equals" principle was lost as the Roman Catholic Church evolved and the church
diverted from the principles given by its Lord. Power was given to one man only, something God
never intended. He has placed the leadership of the local church upon several elders, so that no
one can rule the church after his own discretion and look at the church as his own property. By
placing the oversight of the church in the hands of elders, God protects the church from abuse and
unnecessary hurt.
(d) Deacons (1. Timothy 3:8-13)
The second prominent ministry on local church level is that of a deacon. The spiritual requirements
of a deacon are almost equal to those of an elder (1. Timothy 3:8-13; 3:1-2 ; Titus 1:7; Acts 6:3),
which might be due to the high visibility of this office. In spite of similar qualifications, we must
note that the two ministries differ greatly in their responsibility and scope. While elders fill the role
29

of leadership, deacons minister in a supporting manner. In the early church, their office was
connected to service in the sense of caring for the needy and the sick, as well as to the
administration of alms. Yet their ministry was fully recognized by the apostles (Philippians 1:1).
In the early church leadership was not merely appointed but rather recognized by the body. The
call of God with its divine results and confirmation had to be apparent before someone was
recognized and appointed. We cannot emphasize enough that all work for God must be based on a
divine call and not on the choice of an individual.
(a) Calling
A person genuinely called by God will prove his calling by the fruit of his labour. As Nee points
out, where there is a call there will be divine authority, and where there is authority there is
spiritual fruit.30 With such divine manifestation true spiritual leaders will not find it necessary to
manipulate, intimidate or dominate in order to function according to their calling, as it is often
done today. Redman affirms that "many conduct their lives with hidden agendas, masquerade
behind masks of plastic, play mind games and devise brilliant schemes of manipulation in an effort
to maintain an edge over those around us."31 Such unethical behaviour is the result of a lack of
divine authority, which God only gives to those whom He calls and who are fully surrendered to
Him and His will.
To become a leader must not be based on personal plans one has for the work of the Lord. Neither
must it be in response to needs which one sees, but it must be based solely on the call of God.32
Scripture states,
As they ministered to the Lord, and fasted, the Holy Ghost said, Separate
me Barnabas and Saul for the work whereunto I have called them.
And when they had fasted and prayed, and laid their hands on them, they
sent them away.
SO they, being sent forth by the Holy Ghost, departed unto Seleucia; and
from thence they sailed to Cyprus. Acts 13:2-4
Part of the tragedy in the church today lies in the fact that many have joined the ranks of the
ministry without having been sent by God. Due to this development many problems have arisen.
Too often the church has resorted to political and secular concepts in the appointment of
leadership and in the running of the church's affairs. People are manipulated, dominated and
intimidated, in order to achieve goals set by the hierarchy. Such political approach is unbiblical.
Leadership in the Body of Christ can only be accepted, and will only be effective when installed by
God.
(b) Servanthood
There is no place for chieftaincy. All members are equal in the sight of God. Of course we ought
to respect and obey those over us in the Lord, and follow their example and faith (Hebrews 13:7),
30
Watchman Nee, Das Normale Gemeindeleben. (Wuppertal:Brockhaus Verlag, 1974), p. 22.

Gerald Redman, Life Management. (Cleveland: Pathway Press, 1989), p. 13.
32
Nee, p. 27.
31
30

but primarily we are all fellow brothers and sisters, co-labourers in His vineyard, having part in the
same inheritance. We must clearly understand that leadership carries responsibility and
incorporates a call to a lifestyle of servanthood.
(4) Recognition and Acceptance of Ministry
While concluding this section it must be stressed once again that it is mandatory for every believer
to recognize his ministry, and function accordingly within its framework. The contemporary
church must move away from a one man operational system, in which almost everything is done by
the pastor. Ministry in the church has been limited for too long to basically four ministries - that of
the pastor, elder, deacon and evangelist. It is only of late that the church has started to realize that
there are more ministries which were laying dormant for decades and even centuries. We have to
realize that the church of Jesus Christ can only be fully effective in its mission, which is the
winning of the lost and the edification of its members, when it recognizes the existence of the
diverse ministries, and starts to utilize all of them.
-.-.-.-.-.-
31

FOLLOWING QUESTIONS
32
8. GROWING PAINS
We would fail to portray a true picture of the New Testament church, if we were to overlook the
fact that it had its problems and difficulties, which is not one of its mandates but definitely one of
its characteristics. Wherever people - even redeemed people - meet in fellowship, we must expect
this to happen. Even though Scripture refers to the redeemed as saints, we must remember that we
have not reached eternal perfection yet. Thus, the church had, and still has, problems in some of
the following areas.
(1) "Fractionism"
From its early stages, the New Testament church was threatened with divisions and fractions. First
of all there was the confrontation between the Jewish Christians and the gentile believers. An
entire epistle (Galatians) was written just to address this problem which was finally solved by the
apostolic council in Jerusalem (Acts 15:1-35). The decree which they issued and sent to all the
churches not only pleased the Lord, but saved the infant church from ultimate divisions.
Secondly there were those who preferred certain leaders, to the extent that they claimed to be their
followers, thereby instigating divisions. Some claimed to be of Paul, others of Apollos or Cephas
(1.Corinth-ians 1:10-17; 3:1-9). Since the early leaders saw themselves as "God's fellow workers",
and served God in humility such divisions could not succeed. There was no room for competition
within the leadership.
It is time for the contemporary church to adopt the same attitude. Too many congregations and
fellowships have been started out of competition, pride, jealousy and personality cult. To reverse
this trend, believers and potential leaders must be encouraged not to leave their local
congregations because of personality clashes and difficulties, nor because they are more fond of
another pastor. Christ wants us to stay where we are, no matter how difficult the situation might
seem. It must be the desire of every Christian not only to receive blessings but to be a blessing to
others, where God has placed him. Once this is understood "Fractionism" will have little chance to
succeed, and the "butterfly syndrome" which takes believers from church to church will be
eradicated.
A new born child brings lots of joy into a family. However, such joy will be short-lived if the child
does not develop according to its age. The same applies in the spiritual realm. Paul and the writer
of Hebrews referred to spiritual infants who should have been teachers of the Word but failed to
grow in grace, and in the knowledge of God. The apostles regarded them as immature and
worldly, as they could not distinguish good from evil (1. Corinthians 3:1-3; Hebrews 5:11-14).
There are many contemporary Christians who, after following the Lord for several years, are still
immature spiritual infants. They must receive constant attention, are easily hurt and offended and
are unable to comprehend deep spiritual truth. Such believers must be encouraged and challenged
to deepen their walk with God in order not to loose their salvation.
33

Those who have given their lives to Christ are justified through His blood, and are righteous in the
eyes of God. However, this is only the beginning of the life of faith. Soon after the conversion
experience the believer starts to realize the spiritual truth which Paul expressed in Galatians 5:17
For the flesh lusts against the Spirit, and the Spirit
against the flesh; and these are contrary to one another,
so that you do not do the things that you wish.
To reach spiritual maturity involves a constant struggle between the flesh and the Spirit. In this
struggle some are apparently not as successful as others. The Word of God therefore exhorts and
reminds followers of Christ on what is expected of them:
And that you put on the new man which was created according to
God, in righteousness and true holiness.
Therefore, putting away lying, each one speak truth with his
neighbour, for we are members of one another. Ephesians 4:25
But fornication and all uncleanness or covetousness, let it not even
be named among you, as is fitting for saints;
Neither filthiness, nor foolish talking, nor coarse jesting, which are
not fitting, but rather giving of thanks.
For this you know, that no fornicator, unclean person, nor covetous
man, who is an idolater, has any inheritance in the kingdom of
Christ and God. Ephesians 5:3-5
See then that you walk circumspectly, not as fools but as wise,
Redeeming the time, because the days are evil.
Therefore do not be unwise, but understand what the will of the Lord
is.
And do not be drunk with wine, in which is dissipation; but be filled
with the Spirit.
Ephesians 5:15-18
Therefore put to death your members which are on the earth:
fornication, uncleanness, passion, evil desire, and covetousness,
which is idolatry. Colossians 3:5
But now you must also put off all these: anger, wrath, malice,
blasphemy, filthy language out of your mouth.
Do not lie to one another, since you have put off the old man with
his deeds,
And have put on the new man who is renewed in knowledge according
to the image of Him who created him. Colossians 3:8-10
It is the spiritual duty of the leadership to help those entrusted into their care to live a life free of
the above stated manifestations of the old nature. The early leaders "laboured fervently" to achieve
this goal, (Colossians 4:12). Contemporary leadership cannot afford to do less.
In cases where admonishment and rebuke failed to accomplish their desired goal the early leaders
resorted to the practice of church discipline. This God ordained instrument was applied for
maintaining holiness and order in the body of Christ. It still has its validity in the church today and
must therefore receive our attention.
34

In the past the issue of church discipline has been avoided by many churches. However, any
assembly which desires to grow and stay spiritually healthy cannot ignore the necessity for
ecclesiastical discipline. As pointed out by Kelly, it is interesting to note that churches which
implement church authority in this manner, are growing churches.33
The church as the holy body of Christ, has a sacred obligation to maintain God's standard of
holiness, which expresses itself in two ways, namely love and righteousness. These two must be
the motivating force in the exercise of church discipline.
Failure to practise discipline profanes the name of God which will result in divine judgment upon
the church and the loss of God's blessings. Church discipline, therefore, becomes a necessity so
that holiness can be maintained, and His blessings experienced. We have to recognize that
discipline among God's people was already exercised in the Old Testament. Two examples are
outstanding, the story of Achan and the divine judgment upon Eli and his household. The idea of
discipline was later taken into the synagogues, to the extent of excommunication. From there it
was carried over into the New Testament period. It can be shown historically that disciplinary
power was exercised by the church from its early beginning, first by the apostles and later by their
successors. Wilson34 and Greenslade35 point out that the early Christians excommunicated
notorious, persistent and unrepentant sinners from the fellowship of the church; and before the end
of the second century a system of ecclesiastical discipline was in force.
Church discipline should serve a threefold equally important purpose. Firstly, as already mentioned
it should be exercised so that God's name will not be profaned. Secondly it should save and restore
the soul of the backslider. Thirdly it will help to maintain the standard of holiness in the church and
preserve its reputation.
Berkouwer points out correctly that discipline is a reflection of God's forbearance, not wishing
that anyone should perish but all should come to repentance.36 Paul, in 1. Corinthians 5: 3-5
excommunicated one member and gave him over to Satan so that his soul might be restored. Even
such a drastic step had as its goal - the restoration of the fallen person. Hence ecclesiastical
discipline must not be practised to condemn but to save and restore. Also, it must not be practised
to retaliate or to get even with the offender, but must be administered in a loving and caring spirit.
Brethren, if a man be overtaken in a fault, ye which are spiritual,
restore such an one in the spirit of meekness; considering thyself, lest
thou also be tempted. Galatians 6:1
There are those who fear that discipline will divide and destroy the church. But the opposite is
true. Biblical discipline administered wisely will unite the church, help its growth, and guard its
33
Dean M. Kelly, Why Conservative Churches are Growing. (New York: Harper and Row Publisher,
1977).
34
Frank D. Wilson, Faith and Practice. (New York: Morehouse-Gorham, 1948), p. 211.
J.L. Greenslade, Shepherding the Flock. (Naperville: SCM Book Club, 1967), p. 110.
36
G.C. Berkouwer, The Church, (Grand Rapids: Eerdmans, 1976), p. 377.
35
35

purity and reputation. Within many African churches discipline is not exercised, in order not to
hurt the offender, or in order to save him from "loosing his face". This applies especially when he
is an influential, wealthy or elderly person. Yet, the Bible tells us clearly that God is no respecter
of persons, and neither must we be. We have the choice of "hurting" the offender or hurting the
church and its Lord.
It is interesting to see how church discipline serves the growth of the body of Christ. Church
history witnesses to this effect. The eighteenth century Wesleyan movement is one of many
examples. Sider attributes the church growth of the Anabaptists in the sixteenth century to the
same cause.37 By exercising ecclesiastical discipline, members who live in continuous sin, thereby
hindering the growth of the church, are reprimanded or removed so that their negative example
will not influence or contaminate others.
(b) Sins that Fall Under Church Discipline
Church discipline deals with sin among God's people. In many cases it is only applied when dealing
with "mortal" sins. Sins like gossip, quarrelling, dishonesty in business, lying, racism, envy,
jealousy and pride are seldom considered matters of disciplinary action. Thiessen states that some
churches are strict against the use of intoxicating drink and tobacco, (we might add witchcraft)
and will remove names from membership lists if people do not abstain from it. However, the same
church might have members who always quarrel and nothing is done about it.38 Unfortunately this
is true in many congregations where sin is reduced to drinking, smoking, cursing, adultery,
witchcraft, disco-dancing, etc. This is unbiblical.
We may differentiate between "minor" and "major" sins, however, God does not make such
distinction. Both must receive attention. All sins should be dealt with which have become known
either to an individual member or to the whole church. The severity of discipline will differ
according to the severity of sin. Yet the issue is not how severe a believer's sin is but that he needs
to repent.
The biblical procedure for administering discipline is outlined in Matthew 18:15-17. Firstly, the
erring believer must be reproved in private. Bubna contends that this calls for an open fellowship
wherein people can honestly talk to one another about differences, shortcomings and sins. In a
healthy church this first step of private reproof will be commonly practiced.39 In order to do so
members must live in a covenant relationship where individuals accept responsibility for one
another. However, the fear of being misunderstood and the do-it-yourself religion of our days,
with its strong emphasis on self-determination and individualism, where self becomes the measure
of all things, keeps members from disciplining each other life. Therefore, instead of approaching
the erring person, people will wait till sin has increased to the extend that it needs strong
disciplinary action.
37
38
Ronald Sider, "Spare the Rod and Spoil the Church", Eternity, (October 1976), p. 45.
John C. Thiessen, Pastoring the Smaller Church. (GrandRapids: Zondervan Publishing House, 1962),
p. 164.
39
Donald L. Bubna, "Redemptive Love," Leadership. (Summer 1981), p. 80.
36

Secondly, if the erring believer fails to take heed to private correction, he must be confronted
again in the presence of two or three witnesses. (The motive is still the restoration of the fallen
person). Should he fail again to listen to correction, he must then be brought before the church. If
this proves to be unsuccessful, he must be considered as a heathen.
Apart from the procedure as outlined in Matthew 18:15-17, Calvin, who distinguishes very
strongly between secret and open sins, points out another biblical approach. Secret sins, so he
argues, can be dealt with as outlined in Matthew, on an individual basis. However, in case of open
sins, where the offence is indeed public, one should proceed at once to a firm rebuke by the
church.40 His argument proves to be biblical when we consider that Paul rebuked Peter publicly for
his hypocrisy. Hence the three steps for correction, according to Matthew should be applied in
cases of transgression between two individuals, only. Public sin, on the other hand, must receive
public correction as the Scripture in 1. Timothy indicates.
Them that sin rebuke before all, that others also may fear. 1. Timothy
5:20
When considering excommunication we must strictly abide by the Word of God. It should always
be the last resort in disciplinary procedure, and must only be applied when a person remains
unrepentant and stubborn. The Church of God code of discipline states that "the extreme of
disciplinary action by the church is to be taken only when there is no evidence of spiritual life.41 As
long as there is such evidence the person should not be disfellowshipped but nurtured. This implies
that excommunication must never be an easy way out for those in leadership, in instances where
they fail to get along with particular members in their congregation.
The apostle Paul gives very clear guidelines in Galatians 6:1 as to how church discipline should be
exercised. Firstly, it must be administered by those "who are spiritual". Secondly, disciplinary
action should be carried out in the spirit of meekness, realizing that we too are vulnerable (1.
Corinthians 10:12). Thirdly we should treat others the same way we would like to be treated when
reproof is necessary. The spirit of brotherhood and the spirit of Christ must prevail while
exercising discipline, even when the action taken must be severe.
Those administering discipline must be aware of the possibility of their own fall. It should break
their hearts when someone sins, fails or errs. They should be able to cry for those who have fallen,
like Samuel cried for Saul, after he had sinned and was rejected by God. Righteousness and love,
the manifestation of holiness, must flow together in disciplinary action. Righteousness deals with
the transgression and love is concerned about the transgressor. However, once it becomes
necessary to disfellowship an offender, we should have no more dealings with him afterwards.
Such action will serve as a means of returning the erring one to the Lord and the church, thus
fulfilling the purpose of discipline.
40
John Calvin, Institutes of Christian Religion. ed. by John T. McNeill, translated by F.L. Battles, 1 vol,
(Philadelphia: Westminster Press, n.d.), 2:1232.
41
"The Church of God Order of Discipline," (Cleveland : General Executive Offices),p. 12.
37

Bubna points out that if we allow someone to distance himself from our fellowship without trying
to find out why there will be little basis for later confrontation.42 We must never allow the church
to become a consumer filling station, where everyone seeks his own spiritual edification, and does
not care about his brethren. The church should rather be a community of people with covenant
relationships where people care for one another, so that discipline and excommunication can be
avoided. In such an atmosphere problems will be detected at an early stage and dealt with before
they grow out of proportion.
A strong emphasis on discipleship will also prevent church discipline. When proclaiming the
Gospel, the consequences of commitment to Christ must be pointed out. It is deceptive to do
otherwise. Someone once said, "Salvation is free; Christian living is expensive." To be a Christian
does not only mean to be forgiven but to live a dedicated and sanctified life. The believer must
yield to a life of holiness. It has become easy and cheap to follow Christ. Many have fallen by the
wayside because they did not know the cost when they began their Christian walk. Therefore, in
order to reduce disciplinary action the cost of following Christ, which is to die to self and live a
holy life, must be strongly emphasized.
Too often leaders desire to report large numbers of new converts to "headquarters", which leads
to compromise in the proclamation of the Gospel. In such cases a clear call to repentance and to a
lifestyle of self-denial, is avoided. Such ambition and negligence will bring difficulties to the
church, and in most instances will ultimately lead to disciplinary action. We must always remember
that God values quality more than quantity, and so must we.
Another possibility to reduce the necessity for discipline is the establishment of home Bible
groups. Snyder contends that small-group structures are essential in the church as a means of
exercising responsibility one for another.43 In such small settings Christians can be nurtured,
problems discussed and prayer offered for each other. Wesley had already recognized the value of
such small groups, when he founded the band-societies.
When ecclesiastical discipline is exercised in the right spirit, its two main purposes will be
accomplished. Firstly, the name of God will not be profaned. Secondly, it will create the basis for
the restoration of erring believers. On the other hand, when a church has lost its discipline, and
adopts a permissive attitude, it has lost one of its greatest essentials for maintaining God's standard
of holiness. Hence, discipline is part of God's chosen plan for His body.
-.-.-.-.-.-
42
43
Bubna, p. 80.
Howard A. Snyder, Liberating the Church. (Downers Grove: Inter-Varsity Press, 1983), p. 87.
38
9. SELF-SUPPORTING CHURCH
The New Testament church was a self supporting church. Foreign Mission Boards who sent funds
to the newly established works were not known to the early believers. Neither did they know any
overseas donor churches. Needed funds were raised on the local level, and administered by those
leading the local assembly.
The early believers understood that true Christianity meant sacrifice, which also included the
financial aspect. Hence, they voluntarily sold their possessions and laid the proceeds at the feet of
the apostles for distribution (Acts 2:44-45; 4:32-35). They recognized that their possessions
belonged to the Lord, and that they were merely stewards over the things which God had
committed into their care. Therefore, they were able to support the local assemblies and take care
of the needy believers among them. Christ will not necessarily ask us to sell all we own, but he
wants us to surrender all that we are, and what we have, so that we are completely loosed from
earthly treasures, ready to serve Him and Him alone.
The early church became self-supporting as they recognized their privilege of giving, and as they
saw the need for regular giving.
(1) Regular Giving
The Word of God points out the practice of regular giving. In Malachi we read about the
obligation and blessings of tithing. There are those who argue that tithing was an Old Testament
command which is no longer valid for New Testament believers. Yet, Jesus approved and
endorsed the giving of tithes (Matthew 23:23). In 1. Corinthians 16:1-2, we read Pauls advise, to
lay aside funds on the first day of the week. Thus, Scripture shows clearly that giving and tithing is
a biblical, God ordained practice.
The privilege of giving must be re-discovered in many contemporary churches. Sjberg contends
that the first principle of Christian giving is found in 2. Corinthians 9:7.44
So let each one give as he purposes in his heart, not
grudgingly or of necessity; for God loves a cheerful
giver.
Tithes and offerings were given gladly and voluntarily by the early believers. Not only did they
give towards the needs of the local assembly, but they gave to sister churches and God's servants
when the situation called for it. Biblical Christianity gives cheerfully and without being forced.45
(3) Need for Giving
It is the will of God that those who proclaim the Gospel should live by it. Jesus said in Luke
10,7,"... for the labourer is worthy of his wages."1. Corinthians 9:14 points out,
44
45
Sjberg, pp 102-103.
Ibid., p 103.
39

Even so the Lord has commanded that those who preach
the gospel should live from the gospel.
Even though Paul worked with his hands most of the time to support himself, he also received
financial help from churches (Philippians 4:16; Romans 15:24).
Some believers have the strange idea that a servant of God must suffer financially, since this will
keep him humble. Yet they themselves receive a good salary, and expect a regular pay-increase.
Such attitudes are unbiblical and un-Christian. On the other hand there are those in the ministry
who shun work and try to live an easy life. For them applies the verse "those who do not work,
shall not eat" (2. Thessalonians 3:10).
Not only is there a need to support those who labour for God, but the church is also called to give
provide help for the needy, orphans and widows. Someone once said, "The Gospel must first go
through the stomach.
To manifest its characteristics and to fulfil its mandate, the church is faced with no easy task. It
takes perseverance, dedication, determination, faith, prayer and fasting to do so. Especially since
the body of Christ is involved in a constant spiritual battle with forces of darkness which try to
dwarf her progress, and growth and hinder her from reaching her eternal destiny. As long as the
church tries to fulfil her role in society as light of the world, and salt of the earth it will face
obstacles and opposition which need to be overcome. This leads us to our next and final point.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.
40

The church militant is generally referred to as the church on earth, while the church triumphant is
the church in heaven. These two concepts portray it in its present and future role.
1. Church Militant
Berkhof affirms that the church in this age is a militant church, that is, it is called to holy warfare.
It must be engaged with all its might in the battles of the Lord, fighting both an offensive and
defensive war.46
The church is engaged in spiritual battle on two fronts, one being external while the other is
internal. Firstly, it fights an enemy that dwells in spiritual realms, and that constantly tries to
destroy it by attacking the individual believer. At times he attacks the church externally through
persecution. On other occasions the body of Christ is affected by internal friction, fractions,
fighting, unbelief, fanaticism, love of the world, materialism, intellectualism, humanism and
carelessness. Since its foundation the Church has experienced these onslaughts from within and
from external forces. Strangely enough the body of Christ has always been able to handle external
onslaughts better than internal friction. The former strengthened while the latter scattered, hurt
and destroyed.
The body of Christ has the assurance that it will not be alone in its battle against principalities,
powers, rulers of darkness and spiritual wickedness in high places. Jesus Christ, the head of the
church, has given the assurance of His presence and victory. Through Him the church has power
to loose and bind, and to pull down spiritual strongholds. This is done through prayer, fasting,
faith and obedience.
For though we walk in the flesh, we do not war according to the flesh.
For the weapons of our warfare are not carnal but mighty in God for
pulling down strongholds,
Casting down arguments and every high thing that exalts itself
against the knowledge of God, bringing every thought into captivity
to the obedience of Christ, 2 Corinthians 10:3-5
In Matthew 16:18 Christ assures his disciples that His church will not be overcome by the forces
of darkness:
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.
Matthew 16:18-19
This Scripture is often quoted when a church goes through difficulties. However, Christ's promise
is not a spiritual blank cheque, to be drawn anytime by anyone, anywhere. True, with this promise
He has given the assurance that the church universal will not be overcome by the gates of
46
L. Berkhof, Systematic Theology. p. 565.
41

hell/hades. Yet, in the past many local congregations have closed down. Their defeat was not due
to the fact that they did not believe the promise, nor that they did not quote this Scripture often
enough. They simply overlooked that there are conditions attached to His promise, which we will
consider after we have explained the above mentioned Scripture.
Excursus: Christ's Promise Regarding the Church

First of all we must understand that Christ will build His church. Hence we have to be part of
His "building programme" and must work according to His conditions and directions, thereby
abandoning our preconceived ideas and carnal ambitions.
(a) Builder
First of all we must understand that Christ will build His church. Hence we have to be part of His
building programme and must work according to His conditions and directions, thereby
Secondly we must see, contrary to Roman Catholic belief, that the church was not built on Peter
but on Christ himself. When Christ said to Peter, "And I say also unto thee, That thou art Peter,
and upon this rock I will build my church" (Matthew 16:18a). He was referring to Peter as Petros
(Greek = little rock) and to the rock on which He will build the church as petra (Greek = a mass
of rock). Many consider petra to be the confession of Peter: "Thou art Christ". It is obvious that
the church was not built on any human being, otherwise it would have not been able to withstand
the changes and diversities of time. Jesus uses people, but he does not build his church on them.
The rock on which the church is built, is Jesus Christ himself, and not Peter. In order to
understand this truth we must look at parallel Scriptures which deal with the same issue. The New
Testament tells us:
By the grace God has given me, I laid a foundation as
an expert builder, and someone else is building on it.
But each one should be careful how he builds.
For no one can lay any foundation other than the one
already laid, which is Jesus Christ.
1. Corinthians 3:10-11
Built on the foundation of the apostles and prophets,
with Christ Jesus himself as the chief cornerstone.
In him the whole building is joined together and rises to
become a holy temple in the Lord. Ephesians 2:20-21
As you come to him, the living Stone rejected by men
but chosen by God and precious to him
you also, like living stones, are being built into a
spiritual house to be a holy priesthood, offering
spiritual sacrifices acceptable to God through Jesus
Christ.
For in Scripture it says: "See, I lay a stone in Zion, a
chosen and precious cornerstone, and the one who
trusts in him will never be put to shame." 1. Peter 2:4-6
42
Church Militant and Church Triumphant

These Scriptures show clearly that Jesus Christ is the cornerstone and foundation on which the
church is built.
(c) Keys
Thirdly, the keys (plural) given to Peter have nothing to do with papal authority, but rather
indicate the authority which Peter received from Christ. The "keys" were used twice. The first time
when Peter "opened" the kingdom of heaven to the Jews, on the day of Pentecost showing the
way of salvation through Jesus Christ (Acts 2). The second time the authority of the keys was
applied when he opened the door for salvation to the Gentiles (Acts 10).
Fourthly, the authority to bind and to loose cannot be used at random, as some have attempted in
recent years. It will help us in our understanding to get the literal translation from the Greek.
There we read, "whatsoever thou bindest on earth shall be having been bound in the heavens, and
whatsoever thou loosest on earth shall be having been loosed in the heavens." In other words we
have to be in agreement with heaven before we can exercise such authority. We can only bind
what has already been bound, and we can only loose what has already been loosed in heaven. Such
understanding will help to prevent unbiblical naming and claiming. In Matthew 18:18 this authority
was extended to all disciples. There it is mentioned in connection with the practise of church
discipline.
After having established these four important facts we must hasten to point out, that the purpose
of the Scripture in Matthew 16:18 is to assure the church of its appointment for victory and not
defeat. Even though this passage indicates that there is a conflict between the church and
hell/hades, it gives the assurance that the "gates of hell" shall not prevail against the body of
Christ.
The meaning of Christ's promise has been interpreted in several ways. Before we take a look at the
two most commonly used interpretations, we must note that hell (KIV) or hades (NIV) has been
described as "a place of the dead", as "underworld" and as "a place of the powers of darkness".
The first view interprets the promise of Christ as an assurance that hades i.e. the region of
departed spirits, will not be able to keep those who are part of the church of Christ, but they will
be part of His eternal kingdom as citizens of heaven. The second interpretation which is quite
interesting refers to an Old Testament custom. In ancient days the elders of the city held council
within the gates of the city, or just outside the city gates. Things pertaining to the welfare and
future of the city and individuals were discussed there, and decided upon (Deuteronomy 21:19;
22:15; 25:7-10). Hence, Jesus wanted to point out that the council of hell, whatever scheme it may
device, shall not prosper against His church. Both interpretations point out valid spiritual truth.
Even if we do not agree with the latter interpretation, it is obvious that Satan and his army
constantly devise schemes, and make plans in order to destroy the church. Some of hell's tactics
are obvious and known, others come as surprises. Hence, it is mandatory for the individual
believer, and for each local assembly to watch and pray in order not to fall prey to the devil's
schemes. No local church closes its doors over night. Only as Christians fail one by one will a
church close down. We must therefore guard ourselves. Quoting this scripture will not help
43

us, if we are not prepared to live as disciples and to make necessary changes in our churches.
Christ has promised that He will fulfil His part. Now it is up to us to live in harmony and brotherly
fellowship, while being formed and changed into the likeness of Christ. At the same time we must
be ready for warfare and spiritual attacks, by wearing the spiritual armour. Once we fulfil our part
His promise will prove true in our life and that of the church. If we follow God's blueprint we will
be victorious and experience His presence and blessings.
In recent years, the church has not only recognized (once again) its spiritual power and authority
but used it in its warfare against sickness, and demon forces. Since then the terms "powerevangelism" and "power-encounter" have been coined. But as the church exercises its spiritual
authority certain precautions must be taken. Firstly, not every supernatural manifestation should be
accepted without the testing of spirits. Secondly, the supernatural must not be used as a
sensational attraction, nor as entertainment in the church. When supernatural manifestations take
place they must bring about change in the lives of the believers. Those "slain in the Spirit" must get
up and walk in closer fellowship with the Lord otherwise such experiences become questionable.
Lately there has been a new but false understanding of the church militant. Especially in South
America the Roman Catholic Church has introduced a "Liberation Theology" which advocates that
Christians should take up arms and fight against the social and political oppression in their
country. They claim that Jesus would do the same if he walked the earth today. However, such
militancy is foreign to the Gospel. Jesus preached forgiveness and love of our enemies. He spoke
out against injustice, but never promoted militant rebellion of the masses. His warfare was spiritual
and so must ours be.
(4) Fulfilling Its Role in Society
The church is appointed to fulfil its role as light of the world, thereby shining in spiritual darkness
which surrounds it. Further, it is expected to be the salt of the earth, preventing the world from
total moral decay. And finally it must follow its prophetic role by speaking out against moral
wrong, and by calling people to turn to God.
While we are on earth we will be involved in spiritual warfare. In the past, some battles were lost
because we failed to be close to Christ. However, the church of Jesus Christ can live in victory.
There is no need for defeat. The Word of God encourages us to keep what we have, so that no
one can take our crown. If we hold out and stand firmly on Christ's accomplished victory, we will
join all those who have triumphed and who are presently enjoying His presence in eternity.
Christ will soon come in the clouds to take away His church. Scripture tells us that the living saints
and the dead in Christ, who will rise first, will meet Him in the air. This will all happen in a
twinkling of an eye. Before this takes place the signs of the times will be fulfilled, something we
can witness at this very moment.
Presently, His body is fulfilling its role as salt of the earth, preventing it from total moral decay. It
44

is the prayer and the witness of the church which keeps the world from God's wrath. As soon as
the church has been removed, chaos will break loose. The Antichrist will be revealed, who will
reign for seven years. The first three and a half years of his reign will be relatively peaceful, but the
second half will be marked by full-scale tribulation, as God's wrath will be poured out on all
mankind. During his reign the Antichrist will cause all men, both great and small to receive his
mark on their hand or forehead, without which no one can buy or sell. Finally he will gather all
nations for the battle of Armageddon, attempting to destroy the Nation of Israel. During this time
the judgment of God will be so severe that people will cry to the mountains to fall upon them.
They will seek death, but death will flee from them.
Those who belong to His body will escape this dreadful tribulation. They will be with Christ
forever, rejoicing in His salvation and victory, celebrating at the "Marriage Supper of the Lamb",
in heaven.
At the end of the tribulation Christ and His saints will return to earth. The Antichrist and his
coalition will be defeated and Israel will recognize their Messiah. Satan will be bound and thrown
into the bottomless pit, after which the saints will reign with Christ for thousand years.
CONCLUSION
These things are to take place very soon. Christ is preparing to come for His bride. Hence, the
church has to strive earnestly to manifest the characteristics of the early church, and to fulfil the
mandate, which God has given it. The church must, as never before, reach out to a dying world,
disciple those won, and live in an atmosphere of expectancy and brotherly love. If there was ever a
time in which it counted to labour for God, and to watch and pray, then it is now!
In conclusion we have to ask ourselves, are we the church God wants us to be? Scripture tells us
that Christ endeavours to sanctify and cleanse the church with the washing of water by the Word,
so that He might present it to Himself as a glorious church, not having spot or wrinkle or any such
thing, but holy and without blemish (Ephesians 5:26-27). Are we willing to let Christ do His work
in us, so that we will be "presentable"? Are we praiseworthy like the church in Philadelphia
(Revelation 3:7-11), or must we be corrected and rebuked like the other six churches mentioned in
Revelation? Since they had slackened in their commitment, God challenged them to return to their
first love (2:4), to rid themselves of false doctrine (2:14-15) and of fornication and idolatry (2:20),
to be watchful and to present perfect works (3:2). He further showed them their deadness (3:1)
and rebuked them for being lukewarm, wretched, poor miserable, blind and naked (3:15-17). If
Christ would speak to our church what would He have to tell us? As His body we must allow Him
to reveal our condition and to do the necessary work in us and in our midst. Only then will we be
part in the Church triumphant.
45
46
REVIEW QUESTIONS ON INTRODUCTION
1. Briefly discuss why many believers today, desire to be part of the early church?
2. Short answers (one sentence each):

a. What was mandatory for Moses, while building the tabernacle?
b. What happened after the tabernacle was completed, exactly according to the pattern
received from God?
c. What will happen when we follow God's instructions concerning the building of His church?
3. True or False:
1. _________ The purpose of his study is to gain a scriptural concept of the nature of the church.
2._________ This study will show how the church always abided throughout its history by the
concepts given by its founder, Jesus Christ.
3. _________ This study will endeavour to show the difference between the visible and invisible
church.
4. _________ This study will address fifteen characteristics and mandate of the church.
5. _________ It will be important to see that the church has no role in the present society.
47
REVIEW QUESTIONS ON NATURE OF THE CHURCH

1. Definition:
Give the meaning of the Greek term ekklesia.
2. True or False
_____________ The church has been defined as organization
_____________ The church has been defined as organism
_____________ The brotherhood/fellowship aspect sees the church as an external visible
organization.
_____________ Ignatius was one among many who influenced the hierarchical understanding of
the church.
_____________ According to Klotsche upon Augustines doctrine of the church was the structure
of the papacy built.
_____________ The reformers broke totally with the institutional concept of the Roman Catholic
church.
_____________ The ecclesiastical families are polarized mainly into thre main camps
3. Listing:
List the three ecclesiastical families or main camps into which the church has been polarized
throughout its history
(1) ___________________________________________________
(2) ___________________________________________________
(3) ___________________________________________________
4. Listings:
Name the three church fathers, who were influential in the development of the institutional
concept.
(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
5. Matching:
__________ Scriptural approach
__________ doulos
__________ Invisible Church
__________ universal church
__________ Visible Church
a. True Church
b. Church on earth
c. katholikos or catholic
d. Fellowship aspect
e. slave
48
Review Questions
6. Short answer:
Which two models were rejected by Jesus?
(1)_______________________________________________________
(2)_______________________________________________________
7. Explain briefly
Why must the church have an organizational structure, even though it is not primarily an
institution?
8. List three of the "institutional structures" of the early church.

(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
9. Briefly explain
Why did people join the church without being born again?
10. Short answer

What does the parable of the sower indicate?
49
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/EVANGELISM &

DISCIPLESHIP

(a) What was the primary task of Jesus during His ministry on earth?
(b) What were two of the results of the evangelistic approach of the early church?
1.
2.
2. Listing:
What are the two preconditions which an individual must meet before he can become a
member in the church?
(a) __________________________________
(b) __________________________________
3. Short Essay:
Should people be accepted as members into the church who do not desire the infilling of the Holy
Spirit?
4. Short Answer (one sentence)

According to Matthew 22:36-39 what are the marks of a true disciple?

What was the cross used for even before the times of the New Testament?
6. Multiple Choice:
The primary task of the church is:
a.
b.
c.
d.
Proclaiming the Good news, i.e. evangelize

To pay the pastor
The build a nice building
To entertain the believers by offering good programs
50
Review Questions
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/PRAYER

1. True or False:
1. _________ The New Testament church was birthed during days of prayer.
2. _________ The early Christians spend little time in prayer and fasting.
3. _________ The early church had regular, i.e. planned and scheduled times of prayer
4. _________ Prayer is one of the things much discussed and little practiced by many Christians.
5. _________ Those who lead prayer meetings do not have to prepare they just must leave
everything to the Holy Spirit.
2. Listings:
A. Give two examples of the observation of regular prayer times in the book of Acts?
(1)_______________________________________________________
(2)_______________________________________________________
B. Which four elements are important for victory in spiritual warfare?

(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
(4)_______________________________________________________
4. Explain briefly:
How can people dominate prayer meetings?
5. Short answer (one sentence).

What must we do if we want God to speak?
51
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/HOLY GHOST

REVIVAL
1. Explain briefly:
What reason has been suggested, why the book of Acts has no appropriate ending?
2. True or False:
1. ________ The 120 who waited for the Holy Ghost were people without fault.
2. ________ Those who waited for the Holy Ghost baptism were strong Christians
3. ________ The moral situation in society during the days of the early church was much better
than today.
4. ________ The political situation during the time of the early church was repressive.
5. ________ The challenges which the early church faced through the religious context in which it
existed was overwhelming?
2. Briefly describe the moral situation at the time of the early church.
4. Briefly describe the religious situation at the time of the early church.
5. Listing
What are the implications of revival? Indicate the right answers.
a.
b.
c.
d.
e.
The church merely edifies itself

To be Holy Ghost filled
To be Holy Ghost directed
To experience Holy Ghost results
To expect large offerings
52
Review Questions
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/FELLOWSHIP
1. Listing
Which 5 aspects does the Greek word koinonia characteristic?
1. _____________________________
2. ____________________________
3. _____________________________
4. _____________________________
5. ____________________________
Briefly describe
2. How did the members of the early church care for one another?
3. In what sense does the Jim Jones affair serve us as a warning?
4. What is a major contributing factor to spiritual growth?
__________________________________________________________
5. What two tribal problems does the church in Africa face?

(1)_______________________________________________________
(2)_______________________________________________________
6. What does the Greek word koinonia characteristic?

a.
b.
c.
d.
e.
f.
g.
Care for one another

Having everything in common
Learning and shaping
No room for discrimination
Breaking of bread
All of the above
None of he above
53
REVIEW QUESTIONS ON CHARACTERISTICS AND

MANDATE/WIDOWS,ORPHANS AND THE POOR
1. True or False?
1. ___________ In the Old Testament God was never concerned about the poor.
2. ___________ Christ only came to preach the Gospel to the poor but was not concerned about
their economical well being.
3. ___________ The way we tread the poor has a bearing on where we spend eternity.
4. ___________ The Word of God shows that the early church was much involved in helping the
underprivileged.
5. ___________ Paul had forgotten to care for the poor and was challenged by the leadership in
Jerusalem because of this neglect.
2. List some scriptures which point out God's concern for the poor.
3. Briefly explain:
A. Why did Pentecostal churches "neglect" to help the poor, in the past?
B. Why must we be cautious whom we help? Should we help anyone who asks for help? If not
why not?
C. To whom is the mandate to help the needy given?
54
Review Questions
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/MINISTRY
1. True or False?
1. _______ The early church equated ministry with position and prestige.
2. _______ The early church equated ministry with service and humility
3. _______ Every member is called to contribute towards the edification and growth of fellow
believers
4. _______ Only the leadership of the church can and should minister to other believers.
5. _______ Leaders are place into the churchnot to rule but to lead by example.
2. Fill in the blanks:
In the church of Christ there are no _________ and ______________, but all are called to
Ministry.
3. List the five leadership gifts, commonly referred to as "five-fold ministry".

(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
(4)_______________________________________________________
(5)_______________________________________________________
4. Briefly explain:
What was the ministry of deacons connected with, in the early church?
What will help the church to be fully effective in its mission?

5. Multiple Choice:
a.
b.
c.
d.
e.
In the church of Christ some are meant to be spectators

In the church of Christ all believers are called to minister
In the church of Christ ministry is restricted to the leadership only
In the church of Christ some are called to be performers.
All of the above
55
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/GROWING PAINS
1. True or False:
_______ We would fail to portray a true picture of the New Testament Church if we would
overlook the fact that it had its problems and difficulties.
_______ The church in its early stages was not threatened with division and fractions
_______ Some believers in the early church preferred some leaders over others.
_______ Too many congregations have been started out of competition, pride, jealousy and
personality cult.
_______ Some Christians who follow the Lord for several years are still spiritual infants.
2. Listings:
Which two problems nearly caused division in the early church?
(1) ______________________________________
(2) ______________________________________
3. Briefly explain:
Why must contemporary immature Christians be challenged to deepen their walk with God?
4. Essay:
What is the spiritual duty of the leadership regarding growing pains? Explain.

To reach spiritual maturity involves a constant ________ between the ______ and the Spirit.
56
Review Questions
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/CHURCH

DISCIPLINE
1.Fill in the blanks:
God's standard of holiness expresses itself in two ways, namely ___________ and ____________.
2. Short answer: (one sentence)

What will be the result when we fail to practice discipline?
3. Multiple Choice:
The purpose of church discipline is.
a)
b)
c)
d)
e)
f)
g)
That Gods name will not be profaned

To save and restore the soul of the backslider
To get even with the transgressor
To maintain the standard of holiness
To retaliate for what the sinner has done to the church
None of the above
All of the above
4. Explain briefly: Why is church discipline not exercised in some African churches?
5. Explain briefly: When should we excommunicate?
57
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/SELFSUPPORTING CHURCH
1. True or False:
_____ The New Testament Church was a self supporting church
_____ The early church received funds sent from a foreign missions board.
_____ Early believers understood that true Christianity meant sacrifice, which included the
financial aspect.
_____ Tithing is merely and Old Testament command no longer valid for New Testament
believers.
_____ Paul worked with his hands and did therefore not receive financial help from churches
2. Brief answer
Who approved and endorsed the giving of tithes? Give the name and Scripture.
Name: ________________________________
Scripture: ______________________________
Biblical Christianity gives __________________ and without being forced.
4. Explain briefly:
What strange idea do some believers have about servants of God?
5. What does it take to manifest the characteristics and to fulfil the mandate of the church?
(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
(4)_______________________________________________________
(5)_______________________________________________________
(6)_______________________________________________________
58
Review Questions
REVIEW QUESTIONS ON CHURCH MILITANT AND CHURCH TRIUMPHANT
1. Definition
What is the church on earth and heaven referred to?
Earth: __________________________
Heaven:_________________________
2. Explain why Christ's promise to the church, that the gates of hell will not prevail against it is
not a blank cheque.
3. Explain. On whom is the church built?
4. Listing:
On which two occasions did Peter use the keys of the kingdom of heaven?
(1)_______________________________________________________
(2)_______________________________________________________
5. True or False:
______ The keys given to Peter indicate papal authority.
______ The authority to loose and bind cannot be used at random.
______ Genuine supernatural manifestations in the church must bring about change in the lives of
the believers.
______ Those slain in the Spirit must get up and walk in closer fellowship with the Lord.
______ Jesus promoted militant rebellion of the masses.
59

6. Multiple Choice:
The church should fulfil the following roles in society:
a.
b.
c.
d.
e.
f.
g.
By refusing to abide by the laws of a given nation, since they are citizens of heaven.
To be light an salt of the world
Fulfil its prophetic role by speaking out against moral and by calling people to turn to God.
To participate in militant action
All of the above
B&C
A&D
7. Short answer. (one sentence)

How does Christ expect His bride to be?
8. Listing
God challenged the six churches in Revelation. List three things He required them to do?
(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
60
BIBLIOGRAPHY
Berkhof, Hendrikus. The Christian Faith, Grand Rapids: Eerdmans, 1979
Berkhof, L. Systematic Theology, Grand Rapids: Eerdmans, 1977.
Berkouwer, G.C. The Church, Grand Rapids: Eerdmans, 1976.
Bromiley, Geoffrey W. Historical Theology: An Introduction, Grand Rapids:
Eerdmans, 1978.
Brunner, Emil. The Christian Doctrine of the Church, Faith and the
Consummation. Trans. by David Cairns. Philadelphia: Westminster, 1962.
Bubna, Donald. "Redemptive Love" Leadership, Summer 1981
Carter, C.W. ed. A Contemporary Wesleyan Theology, 2 Vol. Grand Rapids:
Zondervan, 1983.
Calvin, John. Institutes of Christian Religion., ed. by John T. McNeill, translated
by F.L. Battles, 2 Vol. Philadelphia: Westminster Press, n.d.
Greensdale, J.L. Shepherding the Flock, Naperville: SCM Book Club, 1976.
Henry, Carl F.H. ed. Basic Christian Doctrines, Grand Rapids: Baker Book
House, 1971.
Kelly, Dean M. Why Conservative Churches are Growing, New York: Harper
and Row Publisher, 1977.
Klotsche, E.H. The History of Christian Doctrine, Grand Rapids: Baker Book
House, 1979.
Nee, Watchman. Das Normale Gemeindeleben, Wuppertal: Brockhaus Verlag,
1974.
Pearlman, Myer. Knowing the Doctrines of the Bible, Springfield: Gospel
Publishing House, 1937.
Redman, Gerald. Life Management, Cleveland: Pathway Press, 1989.
Sider, Ronald. "Spare the Rod and Spoil the Church" Eternity, October 1976.
Sjberg, Tage. Neutestamentliche Gemeinde, Erzhausen: Leuchter Verlag,
1980.
Snyder, Howard A. The Community of the King, Downers Grove: Intervarsity
Press, 1977.
The Church of God Order of Discipline, Cleveland: General Executive Offices,
n.d.
61

Thiessen, John C. Pastoring the Smaller Church, Grand Rapids: Zondervan
Vine, W.E. An Expository Dictionary of New Testament Words, Old Tappan:
Fleming H. Revell Company, 1966.
Wilson, Frank D. Faith and Practice, New York: Morehouse-Gorham, 1948.
62
MINISTERIAL FORMATION PROGRAMME

EXTENSION SCHOOL
NORTH AND CENTRAL AFRICA
CHURCH OF GOD WORLD MISSIONS
A NEW TESTAMENT CHURCH

in an African Setting
A NEW TESTAMENT
CHURCH
In An African Setting
Peter A. Thomas
Harare, Zimbabwe 1991
TABLE OF CONTENTS
Introduction
5
5
7
7
8
4. Institutional Aspect According to Scripture

(2) Invisible Church
(3) Visible Church
(4) Wheat and the Tares
9
10
10
10
11
12

1. Evangelism
(a) Regeneration
(b) Baptism
2. Discipleship
3. Prayer
4. Holy Ghost Revival
(a) Weak Followers
(b) Moral Situation
5. Fellowship Koinonia
13
13
13
14
14
15
15
15
16
17
17
18
19
19
20
20
21
21
21
21
21
22
22
22
22
22
23
23
23
23
24
25

6. Widows, Orphans and the Poor
(1) The Poor
(2) Who Helps Who?
7. Ministry in the Body of Christ
(1) Ministry of All
(a) Leadership at Local Level - Pastor or Pastors
(c) First Among Equals
(d) Deacons
(a) Calling
(b) Servanthood
(4)Recognition and Acceptance of Ministry
8. Growing Pains
(1) "Fractionism"
(b) Sins that Fall under Church Discipline
9. Self-supporting Church
(1) Regular Giving
(3) Need for Giving
27
27
27
28
29
29
29
30
30
31
32
32
32
33
33
35
35
35
36
37
37
38
38
39
39
40
41
41
41
41

1. Church Militant
Excursus : Christ's Promise Regarding the Church
(a) Builder
(c) Keys
(4) Fulfilling its Role in Society
Conclusion
43
43
45
44
44
44
45
45
45
46
46
46
46
47
Bibliography
49
II
A NEW TESTAMENT CHURCH IN AN AFRICAN SETTING

Introduction
Many believers today, wish that they could have been part of the early church. The thought of
being able to sit at the feet of the apostles and to experience the revival of the New Testament
church, and the early outpouring of the Holy Spirit appeals to them. Such a desire must be
appreciated, especially since in most cases the ideal situation of the early church is far removed
from what we see today. However, there is nothing which can hinder contemporary followers of
Jesus Christ, from living in the same type of expectancy and revival. The life of the New
Testament church can become reality, if we endeavour to yield totally to the lordship of Jesus
Christ, and the leading of the Holy Spirit. At the same time, we must study Scripture in order to
get a clear understanding of the nature, characteristics, and mandate of the church, as intended by
its founder, Jesus Christ. Only, as we follow His instructions in complete obedience, thus
following God's blueprint, as outlined in Scripture, can we experience the same life and results
which the early church enjoyed.
When God desired to reveal Himself to His people in the Old Testament, he commanded Moses to
build a tabernacle according to the blueprint, He had shown him on Mount Sinai. Moses was
cautioned several times to abide by the pattern he had received (Exodus 25:8,9,40; 26:30; 27:8;
Acts 7:44; Hebrews 8:5). It was mandatory for him to do exactly as instructed by God. Many
Bible teachers see valid spiritual parallels between the Old Testament Tabernacle and the New
Testament church. However, the prime issue is not the symbolism, but the fact that Moses was
given the exact pattern for the "dwelling place" of God, by which he had to abide if God should
reveal Himself in the midst of His people. The same applies today. For us it is even more important
to obey the instructions which Jesus has given to His church, since He was and is the full and
ultimate revelation of the Father.
After the tabernacle was completed, we read:
Then the cloud covered the tabernacle of meeting, and the glory of
the LORD filled the tabernacle.
And Moses was not able to enter the tabernacle of meeting, because
the cloud rested above it, and the glory of the LORD filled the
tabernacle (Exodus 40:34-35).
If we follow God's instructions for His church we will see His glory and presence, in the same
manner as the early church did. Signs and wonders will follow and confirm the preaching of the
Word. People will notice that God is among His people. All that remains to be done, is to follow
the biblical example. God will take care of the rest.
As we take a look at the New Testament blueprint for the church we will realize that during the
time span of almost 2000 years, tradition, and different philosophies have distorted the original
concept of the body of Christ. Hence we will endeavour to achieve four things:
1. To gain a scriptural concept of the nature of the church, and to show how
the church throughout history has diverted from the concept given by its
founder, Jesus Christ.
2. To show the difference between the visible and invisible church.
1

3. To study and understand the nine characteristics and the mandate of a New
Testament church thereby addressing, among other points, qualifications
for membership, ministry in the church, as well as the importance of
church discipline. At the same time practical suggestions are made on
how to implement these findings in today's church.
4. To understand the church as being militant and triumphant, thereby
pointing out its present role in society and its future glory.
The purpose of this study is not to provide new truth, but rather to present a challenge to the body
of Christ to return to the original concept and mandate, in order for God to reveal Himself, as He
did in the New Testament. The issue is not to find new methods, but to allow Scripture to guide us
and to do a radical work in our lives. Only when this happens will we become a church according
to His blueprint.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-

Most people envision a sacred building when they think of a church. Others associate the term
with different religious organizations. But what is the church really? The answer to this question
must not be found in tradition or contemporary concepts, but in Scripture.
As we take a look at the New Testament church we are compelled to consider the Greek term
which is generally rendered in English as church. The term church is derived from the Greek word
ekklesia, meaning a "called out" group of people. The earliest form of ekklesia was used in a preChristian period, where it was used as a summons of an army for battle.1 It also refers to the
assembly of free citizens in a Greek city state who through a herald were called out of their houses
to the marketplace, for a public meeting.2 Some scholars suggest that in spite of its secular use, the
early church did not borrow the term from the gentiles. According to them the term rather has its
roots in two Old Testament words, qahal and edah, which refer to the gathering of an assembly.3
Yet it is obvious that the New Testament has filled both, the Old Testament concept and the
secular Greek concept of ekklesia, with new christological meaning. This is to say, that the church
is more than a public meeting or a mere gathering of an assembly before the Lord. This will
become apparent as we consider its nature.
The nature of the church has been defined in two ways. The first sees it as an organization or
institution. The second declares the church to be an organism or fellowship and brotherhood.
Unless we get a clear understanding of the truth in this matter, we will not be able to recapture the
life, glory, power, and mission of the first church.
Those who stress the organizational or institutional aspect see the church as an external visible
organization. This institutional concept became prominent after the death of the apostles and
gained momentum during the time of the church fathers, when there was an ever growing
emphasis on the hierarchical aspect, which finally led to the establishment of the papacy. Due to
the attacks of the heretics, and the attempt to link the church with Christ, through the succession
of bishops, the church became an outward organisation which the bishop represented.4
Ignatius, one of the early church fathers, (98-135 AD) was one among many who influenced this
hierarchical understanding. He argued that the bishop should "preside in God's place, the
presbyters take the place of the apostolic council, and the deacons be entrusted with the ministry
of Jesus Christ."5 Here we already see a strong diversion from God's blueprint for His Body.
Cyprian (200-258 AD) built on the theology of Ignatius. He stated that the Lord built the church
on one man, Peter. He attributed priestly functions to the bishops who were, according to his
1 C.W. Carter, ed. A Contemporary Weslyan Theology. 2 Volumes. (Grand Rapids: Zondervan, 1983),
II:577.
2
Hendrikus Berkhof, The Christian Faith. (Grand Rapids: Eerdmans, 1979), p. 343.
Carter, II:577. and Berkhof, p. 343.
4
E.H. Klotsche, The History of Christian Doctrine. (Grand Rapids: Baker Book House, 1979), p.103.
5
Bromiley, Geoffry W. Historical Theology: An Introduction. (Grand Rapids: Eerdman, 1978).
3

understanding, apostolic successors of Peter and represented Christ Himself. Cyprian further
stressed that the unity of the church was Episcopal (dependent on bishops), and not theological.6
This concept had a great influence on the separation of the leadership (clergy) from the members
(laity). Thus the leadership formed a hierarchical cooperation with the bishop of Rome as visible
head.
Such a development paved the way for Augustine (354-430 AD) who laid the foundation for the
doctrine of the church in the middle ages, claiming the historical reality of the ekklesia as
institution, in which he saw a mixture of saints and sinners,7 something which Christ never
intended to be. Rather His body is to be a fellowship of saints, who are washed in His blood,
justified by His vicarious sacrifice, sanctified through His Spirit and the Word, and filled with the
Holy Ghost. Klotsche points out that upon Augustine's doctrine was later built the structure of the
papacy.8 During the period following Augustine, the church evolved into an institution which
claimed "there is no salvation outside its walls", a concept which Cyprian had originally birthed.
Through the development of these concepts the church lost its original purpose, its life, glory and
power which Christ had intended for it. The desire for position, power and wealth dominated the
life of the leadership, so that its true nature was lost and the mandate forgotten. Compassion for
dying souls and fellowship among the redeemed became a thing of the far distant past. Church
political power play became the rule of the day.
However, the brotherhood and fellowship aspect was not only lost due to the development of the
hierarchical concept, but also because of "the sacramental view of salvation"9. The understanding
of the New Testament ekklesia, in which the believers through their personal faith in Jesus Christ
formed the church, vanished, until the time of the Reformation. Only through the Reformation did
the brotherhood aspect evolve again.
Even though the reformers challenged the hierarchical aspect, they failed to break totally with the
institutional concept of the Roman Catholics. Calvin for instance equated the preaching of the
word and the administration of the sacraments with the nature of the church. This puts him in line
with those who advocate the institutional nature of the Church. Yet, he acknowledged that it was
more than a mere institution, as he distinguished between the visible and the invisible church. In
this case he described the invisible church as consisting of all those who were predestined from all
eternity.10 By failing to break fully with the hierarchical and institutional aspect mainstream
Protestantism inherited concepts which support an institutional understanding. As Snyder points
out, "this is most clear in the almost universal Protestant acceptance of the clergy-laity distinction
preserved by exclusive clerical ordination, and in the practice of calling denominational structures
churches."11 Even though the reformers were not able to Nature of the Church break completely
with the institutional concept, at least they helped to develop a different understanding pertaining
to the nature of the church.
Klotsche, p. 110.
Carter, II:584-585.
8
Klotsche, p 110.
9
Brunner, III:60-65.
10
John Calvin, Institutes of the Christian Religion. 2Vol. (Philadelphia: Westminster, n.d.), p. 11:282.
11
Howard A. Snyder, The Community of the King. (Downers Grove: Intervarsity Press, 1977), p. 39.
7

This period in the history of the church polarized the ecclesiastical families, into the following
three main camps:
1. The continuing Catholic tradition with its
strong institutional emphasis.
2. The classical Protestant tradition which places emphasis on baptism
confirmation and sacraments.
3. The free churches which stress conversion and free response to the
Spirit.
These different concepts make us realize that, in spite of the Reformation, the question still stands,
what is the true nature of the church of Jesus Christ?
The scriptural concept, primarily and foremost, portrays the body of Christ as a fellowship of
believers, with one common Lord, Jesus Christ. Throughout the New Testament, Christians are
referred to as brethren, or as brothers and sisters. The writers of the epistles thereby stress the
family and fellowship character. The early church knew no schism in the body based on position
and title. Leaders were respected for their spiritual authority and for the responsibility they carried,
but at the same time they were considered as fellow brothers, who provided leadership in the spirit
of servanthood. They were not lords within the body, but servants (Greek: doulos = slave). The
distinction between laymen (laity) and professionals (clergy) was not known. In addition we must
note that our Lord Himself referred to those who do His will as His brothers, mothers and sisters
(Matthew 12:46-50). Snyder affirms correctly that Jesus rejected both religious and political
hierarchical models for his followers.12
Jesus called them together and said, "You know that the rulers of the
Gentiles lord it over them, and their high officials exercise authority
over them and their high officials exercise authority over them.
Not so with you. Instead, whoever wants to become great among you
must be your servant, and whoever wants to be first must be your slavejust as the Son of Man did not come to be served, but to serve, and to
give his life as a ransom for many." Matthew 20:25-28 (NIV)
Not only did Jesus reject the political model of authority and rule for the church, but in Matthew
23: 1-12 He opposes the position mindedness, ambition for titles and status of the religious leaders
of His days. As Snyder points out, "Status and authority based on hierarchical position are totally
foreign to the kind of community Jesus forms."13
Then Jesus said to the crowds and to his disciples:
"The teachers of the law and the Pharisees sit in Moses' seat.
So you must obey them and do everything they tell you. But do not do
what they do, for they do not practice what they preach.
They tie up heavy loads and put them on men's shoulders, but they
themselves are not willing to lift a finger to move them.
12
13
Snyder, p. 39.
Snyder, p. 111.

"Everything they do is done for men to see: They make their
phylacteries wide and the tassels on their garments long;
they love the place of honor at banquets and the most important seats in
the synagogues;
they love to be greeted in the marketplaces and to have men call them
'Rabbi.'
"But you are not to be called 'Rabbi,' for you have only one Master and
you are all brothers.
The greatest among you will be your servant.
For whoever exalts himself will be humbled, and whoever humbles
himself will be exalted.
Matthew 23: 1-8,11-12 (NIV)
Hierarchical high-mindedness and elaborate titles are challenged by our Lord. Christ's followers
are seen as brothers and fellow servants. Arrogant titles which create a distinction among the
followers were never intended by the head of the church, Jesus Christ. We must understand very
clearly that the body of Christ does not operate on principles and authority used in business
corporations or earthly governments. It rather is a community centred around its head, and
operates on principles of fellowship, equality and accountability to one another. Snyder
emphasizes that at its most basic level the church is a community, not a hierarchy, an organism,
and not an organization (1.Corinthians 12; Ephesians 1:22-23; Colossians 1:18).14 The following
Scriptures point this out explicitly:
So we, being many, are one body in Christ, and every one members
one of another.
Romans 12:5-6
But, speaking the truth in love, may grow up in all things into him in
all things, which is the head even Christ
From whom the whole body fittly joined together and compacted by
that which every joint supplies, according to the effective working in
the measure of every part, maketh increase of the body unto the
edifying of itself in love.
Ephesians 4:15-17
The New Testament metaphor of the "body" of Christ not only shows the union which exists
between Christ and His people, with Him being the head, but it also points out the unity, equality,
and yet diversity of the members of His body. Each member is intimately related to the risen
Saviour and also closely tied to each other.
For as the body is one and has many members, but all the members of
that one body, being many, are one body, so also is Christ.
For in fact the body is not one member but many.
If the foot should say, Because I am not a hand, I am not of the body;
is it therefore not of the body?
And if the ear should say, Because I am not an eye, I am not of the
body; is it therefore not of the body?
If the whole body were an eye, where would be the hearing? If the
whole were hearing, where would be the smelling?
But now God has set the members, each one of them, in the body just as
he pleased.
14
Snyder, p. 57.

And if they were all one member, where would the body be?
But now indeed there are many members, yet one body.
And the eye cannot say to the hand, I have no need of you; nor again
the head to the feet, I have no need of you.
No, much rather, those members of the body which seem to be weaker
are necessary.
And those members of the body which we think to be less honourable,
on these we bestow greater honour; and our unpredictable parts have
greater modesty,
But our presentable parts have no need. But God composed the body,
having given greater honor to that part which lacks it,
That there should be no schism in the body, but that the members
should have the same care for one another.
And if one member suffers, all the members suffer with it; or if one
member is honored, all the members rejoice with it.
Now you are the body of Christ, and members individually. 1.
Corinthians 12:12-27
Through His body Christ still manifests His presence in the world today, and will mostly be known
to the world through those who bear His name and share His life and ministry.
4. Institutional Aspect
Even though the church is not an institution it still must have an organizational structure, in order
to function properly. Snyder affirms that a structure is necessary in order for the church to live and
serve in space and time.15 Yet, such a structure must be in harmony with the biblical model,
otherwise it will never achieve the measure of growth and the quality of discipleship which God
intends. Whatever institutional form is adopted, it must be a structure which exists solely to serve
the church, and not vice versa. We must clearly understand that the institutional structure is in no
way the essence of the church. Snyder states that when structures are confused with the church, or
seen as part of its essence, all kinds of unfortunate misunderstandings result, as it becomes bound
to its particular cultural and structural expression.16 Unfortunately the Bible gives very little
specific insight regarding the structure. It merely shows what the church is intended to be, and
gives the early history of its Palestinian Jewish and Greco-Roman setting. On the basis of the
biblical witness the church in every age formed the structure which seemed most compatible with
its nature and mission within its cultural context.17 On the same line Pearlman points out that "as a
living body adapts itself to its environment so the living body of Christ was left free to select its
own forms of organization according to its needs and circumstances.18 This of course does not
imply that the church is free to follow any development contrary either to the teachings of Christ
or New Testament principles, which unfortunately happened in the past. This danger must be
recognized, and guarded against.
Even though Scripture shows us that the early church was not totally unstructured, no formal
organizational structure existed in its days. During the period following Pentecost the believers
had practically no organization. For a given time they worshipped in their homes and kept their
15
Snyder, p. 139.
Snyder, p. 161.
17
Snyder, p. 139.
18
Myer Pearlman, Knowing the Doctrines of the Bible. (Springfield: Gospel Publishing House, 1937), p.
16
361.

time of prayer at the temple (Acts 2:46). But as the church grew in numbers, organization
developed. The book of Acts points out the following "institutional structures":
Place of meeting:
Upper Room (Acts 1:13)

Temple (Acts 5:12)
Homes (Acts 2:46; 12:12)
Synagogue (Acts 9:20; 13:5)
Times of meeting: Daily (Acts 2:46)
The Lord's day (Acts 20:7)
Times of prayer: Acts 3:1; 10:9
Doctrine/teaching: Acts 6:4; Ephesians 4:11
Leadership:
Appointed and elected
Acts 6:3; 13:1-4
Further there was a pattern for regular fellowship, outreach and teaching, through which the
formation of disciples took place (Acts 2:46; 5:25; 4:34-35; 8:1-4). A network of local churches
existed. Ministry was carried out on local and "inter-church" level. The Apostles where the
connecting link between the local churches who were united in Spirit, love and doctrine.
In spite of this organizational structure we can see plainly that there is no warrant in the New
Testament for the merging of churches into a church machine governed by an ecclesiastical
hierarchy.19 Unfortunately, this is exactly what happened. Many of those who joined the ranks of
the ministry were no longer interested in the mandate. Their interest was in power, titles, and
worldly gain. Hence, gradually but inevitably the Gospel was proclaimed without anointing and
conviction which resulted in people joining the church without being truly born
again. Men and women became mere members in a visible organization without having part in the
invisible, true, church.
The visible church comprises all those who profess Christianity. It thereby includes all those who
are truly born again, as well as those who profess Christianity outwardly, but lack a divine
salvation experience. On the other hand the invisible church, which is the true church, is composed
of all who are washed in the blood of Christ and who have the witness of the Spirit that they are
children of God (Romans 8:16). In simple terms the visible church is the Body of Christ as seen by
us, and the invisible church is the true church known to God only. Hence, someone once said there
will be surprises in heaven, because we will meet people whom we never expected to be there, and
others whom we expected to see will not be found.
(2) The Invisible Church
The story is told that General Booth, the founder of the Salvation Army once had a dream in
which he went to heaven. As he entered through the pearly gates he inquired which denominations
were represented. He was not too much astonished when he was told that there was no one from
the Church of England. But he became suspicious when he was informed that there was not
anyone from the Methodist Church, which at that time was still experiencing the revival fire in
which it had been born. When he finally found out that there were not even members of the
19
Ibid., p. 362.

Salvation Army which was experiencing a tremendous revival he became perplexed, and greatly
worried. Finally he asked, "But who then is here?" Only to be told, "All those washed in the blood
of the Lamb." Denominational affiliation is immaterial in heaven. All that counts there is that our
names are written in the Book of Life.
The invisible church comprises all truly born again Christians of the past and present. Its
"membership" is drawn from all denominations. Hence it is referred to as universal church (or
catholic from the Greek: katholikos = throughout the whole) as it includes all true believers in all
nations. In some denominations those belonging to it are few in others the number is considerably
greater. The determining factor will be the uncompromising proclamation of the Gospel.
(3) Visible Church
Whenever believers meet in order to worship God and to edify each other, we can speak of a local
church, or of the visible church. Jesus affirmed that when two or three meet in His name, He will
be in their midst, thereby forming the church where they meet. Hence the church is not
synonymous with a building, but with the meeting and fellowship of His people, in His name.
Packer contends correctly that each meeting of believers, however small it may be, is the local
manifestation of the church universal, embodying and displaying the spiritual realities of the
church's supernatural life.20 However, we must stress that membership in the visible or local
church saves no man. As someone once correctly said: "The church cannot save you, because the
church did not die for you."
The church becomes visible as its members meet together in the name of their Lord, for worship
and to hear God's Word. In its visible form it is a mixed body of true believers and nominal
Christians. Those belonging to the organization are not part of the kingdom of God if they lack the
necessary qualifications of the new birth and a life of discipleship. Their name is written in the
register of the church, but is not found in the book of life. Some of these spiritual "impostors" are
already known and revealed during their life time, but many will only be revealed when they stand
before the judgment seat of Jesus Christ. The Word of God clearly tells us:
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.
Therefore whosoever heareth these sayings of mine, and
doeth them, I will liken him unto a wise man, which built
his house upon a rock.
Matthew 7:21-24
Christ is not concerned about earthly church registers. What matters to Him is that our names are
written in the book of life. While reading the above stated Scriptures it becomes obvious that the
20
Carl F.H. Henry ed, Basic Christian Doctrines. (Grand Rapids: Baker Book House, 1971), p. 245-246.

determining factor for belonging to His body (invisible church) depends on our total obedience to
the will of the Father, and on our actions towards our fellow-men.
(4) Wheat and Tares
The invisible church manifests itself in the visible church. In some denominations and local
congregations the invisible church is well represented whilst in others there are only few, if any,
who belong to the true body of Christ.
Leaders must carry a burden which compels them to love the "pretenders" into the kingdom of
God. Paul laboured tirelessly to present those entrusted to him blameless before the Lord
(Colossians 1:29; 4:12). On the other hand we must remember that God predicted in His Word
that there will be weeds among the wheat (Matthew 13:25-38), which will grow together until the
day of "harvest".
The parable of the sower in Matthew 13: 36-43; 47-49 indicates that the mixture of good and evil,
or of truly saved and unsaved, will co-exist in the visible church until the coming of the Lord. Only
then will the church be purified and a separation between the genuine and the "pretenders" made.
Until this specific time every denomination will have its share of wheat and tares. The ratio
between the genuine and the fake will differ from denomination to denomination, but will basically
effect all churches. As leaders we must do our best to preserve the true nature of the church
thereby making sure, that those entrusted into our care are part of the invisible church, known by
God.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-
10

The New Testament, and in particular the book of Acts points out several characteristics of a true
Church. Most of them are equivalent to the task and mandate of the body of Christ. Only when
these characteristics are pursued, can we expect the results which the early believers enjoyed.
The primary task of the church is to win the lost for Jesus, and to make disciples out of those won
for Him.
1. EVANGELISM
Evangelism is at the heart of God. Hence Jesus commissioned His disciples to go into all the world
and preach the Good News, thereby continuing His work. The Gospels tell us that the primary
task of Jesus, during His ministry on earth, was not to heal the sick, nor to cast out demons nor to
raise the dead, but to preach the good news of the kingdom of God (Mark 1:38). This legacy He
left with His body.
The promise of His continuing presence, and the assurance of His power, is based on the condition
that we go into all the world and preach the Gospel and make disciples. His authority and power
will not be experienced by sitting on the bench, but only when we get involved in the great
commission. God is sold out to evangelism; this is why He sent His Son. If we want to experience
God's power and His victory over the devil, we must be sold out to evangelism just like Jesus was.
It is not enough to be in favour of evangelism, but we need to be involved. There are too many
who are for evangelism and for Jesus, but have no part in either. To be for something or to be
involved in something are two different things. A soccer player will never be able to share in the
victory of his team, unless he is part of the game. The same applies to evangelism.
Evangelism in the early church was not only done on a personal level, nor only from house to
house, or in The results were stunning. Multitudes came to the Lord, and people were added to
the church daily. The Gospel was spread under great anointing and the power of the Holy Ghost,
with signs and wonders following, just like Jesus had promised.
And these signs will follow those who believe: In My name they will
cast out demons; they will speak with new tongues;
they will take up serpents; and if they drink anything deadly, it will by
no means hurt them; they will lay hands on the sick, and they will
recover. Mark 16:17-18
People were called to repentance uncompromisingly. Evangelism in the New Testament did not
leave room for complacency or indifference. Those who heard the Gospel responded either by
saying: Men and brethren, what shall we do? (Acts 2:37), or by picking up stones in order to
silence the messengers of God (Acts 7:57-59).
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Conversions and persecutions were the result of such evangelistic approach. Through the
uncompromising proclamation of the apostles the Good News was not only heard in all of Asia,
but came also to Europe, and multitudes from all walks of life were won into the kingdom of God.
Slaves, Jews, Greeks and even some of the household of Caesar committed their life to Christ. The
fear of God kept those who were not genuine out of the church, while others were added on a
daily basis.
And through the hands of the apostles many signs and wonders were
done among the people. And they were all with one accord in
Solomon's Porch.
Yet none of the rest dared join them, but the people esteemed them
highly.
And believers were increasingly added to the Lord,
multitudes of both men and women
Acts 5:12-14
If we want the results portrayed in Acts the Gospel must be preached in the same manner, today.
There are too many in the contemporary church who have never made a full and sincere
commitment to Jesus Christ. They join an assembly because it is "in" to do so. This implies that the
preaching of the Word is "inoffensive" and compromising, something which was foreign to the
early Christians, their preaching commanding a decision either for or against Christ.
However, their uncompromising proclamation had a price tag attached. Persecution accompanied
their testimony. Several laid down their lives, and others were imprisoned. The arresting and
killing of believers came to a halt temporarily, when Saul had his Damascus experience. But it did
not end until the time of Emperor Constantine, who introduced Christianity as the official religion
of the Roman Empire (AD 312). By then many had been taken into the Roman arenas, where they
were thrown to the lions, to the entertainment of the heathens. Others were crucified, or burned as
living torches. But, the fierceness of the persecution could not silence their testimony. Instead of
weakening the church, the believers grew stronger as they drew closer to their Lord. As the
disciples laid down their lives joyfully for their king, many heathens gave their lives to God.
Hence, the saying "The blood of the martyrs is the seed of the church." Uncompromising
proclamation and discipleship-living will always result in some form of opposition, and
persecution, even today.
New churches sprang up all over the Roman Empire, through the evangelistic fervour of the
apostles and of the disciples. This was accomplished in two very simple but effective ways. Firstly,
the disciples spread the Gospel wherever they went, as each member recognized his role as
witness. Secondly, the apostles and especially Paul, on his missionary journeys preached the Word
wherever the opportunity arose. During his first missionary trip groups of believers formed in
response to their evangelistic outreach. Paul and his fellow labourers proceeded to other towns
and left the infant churches without appointing leaders. Only on their way back did they appoint
and install elders in these newly formed congregations. By then the congregations had recognized
potential leaders who were ordained by Paul. The early church did not "import" pastors from other
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places, but appointed resident leaders who were known by the local believers.
Those saved as a result of the evangelistic fervour of the early believers joined the Church. Before
they were considered as members they had to meet the following preconditions.
Membership in the New Testament church did not come automatically by birth, as it is common in
some denominations today. Scripture does not support the idea of "being born into the church", as
an infant. There are preconditions to be fulfilled before an individual can be a member of the body
of Christ. The New Testament points out the following:
(a) Regeneration
Regeneration, or the new birth was, and is, the prime requisite for membership in the church. Only
those should be received into its fellowship who provide evidence that they have received Christ as
Saviour.
... I preached that they should repent and turn to God and
prove their repentance by their deeds. (NIV) Acts 26:20
In the early days of the infant church, practically the entire membership was truly born again.
Those living a life of compromise like Simon the sorcerer were soon found out, and Ananias and
Saphira had to pay the terrible consequence for their deceit (Acts 5:1,11;Acts 8:13-24). Becoming
a part of the church was not a matter of joining an organization, but becoming a member of the
body of Christ. Only those who had repented and forsaken their sin were received as members.
However, in the course of time as persecution ceased and as the church increased in numbers and
popularity, water baptism and the administering of the sacraments took the place of conversion.
This resulted in an influx of people who were not Christians at heart. During the time of the
Roman Emperor Constantine this unfortunate development took place, when he persuaded every
citizen to take on the Christian faith. The result of this "mass-conversion" was that many joined the
church without being born again. Becoming a member was no longer the result of a divine act of
grace, but was due to a human (almost satanic) decree. Constantine later also "introduced" the
unbiblical practice of infant-baptism, which opened the way for nominal Christianity. To become a
member of the church no longer required a salvation experience, but was now based on the
membership of the parents. Hence in the course of history a church within the church developed,
as we will see later.
(b) Baptism
Baptism was, and is, the second requisite for membership. It is a sign to the world that spiritual
regeneration has taken place in the life of the individual. The book of Acts shows us that baptism
precedes membership.
Then those who gladly received his word were baptized;
and that day about three thousand souls were added to
them. Acts 2:41
In the New Testament there is no account of people becoming members, except by being born
again and baptized in water, by immersion. In the first church baptism immediately followed
13

conversion. We might ask why this is no longer practised today. One great difference between the
early believers and contemporary Christianity lies in the seriousness and the extent of commitment.
Those who were willing to repent and to be baptized in the early days knew that they would be
persecuted, and even killed for their faith. They had counted the cost before committing their life
to God. For today's situation it might be wiser to teach new converts the meaning of baptism, so
that they understand its implications, before baptizing them. Yet, we should not let them wait too
long. Once a believer has recognized and understood its importance he should be baptized.
Sjberg points out we should not wait until the converts are perfect. It is rather the duty of the
church to accept them into fellowship and continue to teach them the principles of discipleship
living, once they are baptized.21
One Pentecostal writer pursues an interesting thought when he states that God does not only want
to forgive sins but desires to fill every one with His Spirit, which the apostolic command, "to be
full of the Spirit" (Ephesians 5:18), confirms. He further argues that in a New Testament Church
we must always teach new converts the importance of this divine equipment for service.
According to him no one should be received as a member who rejects this truth. Yet, this does not
mean that they have to be baptized with the Holy Spirit before they can become members, but
must at least desire this spiritual experience. They must believe in the Holy Spirit and in the gifts of
the Spirit, since Spirit-filled believers led by the Holy Ghost are in great demand in the church
today.22
Once the lost were won, they were baptized and received into fellowship where they were taught
and made into disciples. In the church today there are too many converts and very few disciples.
Such imbalance causes many problems within the body of Christ. It is therefore mandatory to fulfil
the second part of the great commission, and make disciples, as Jesus commanded.
-.-.-.-.-.-.-.-.-
21
Tage Sjberg, Neutestamentliche Gemeinde. Erzhausen: Leuchter Verlag, 1980), p.71.
14

2. DISCIPLESHIP
The church is not only called to evangelise but to make disciples. Those won must be "preserved"
and nurtured until they reach spiritual maturity. We must be diligent in obeying the Great
Commission fully. There is a lot of emphasis on winning the lost, which is important and essential.
However, Christ's command goes further; it includes the teaching, training and community living
of converts, which will shape the lives of His followers. The dilemma the church faces today is due
to the fact that there are too many individuals who made a decision for Christ, but never became a
disciple. Their life style has not been truly changed and transformed. Hence they cause great
problems in the body. They are not led by the Spirit but make decisions of their own. They do not
bear the marks of a true disciple, which are mainly twofold.
The first mark is unadulterated love for God and others. The second is a life of self-denial which
will allow the cross to do a radical work in their lives, so that the deeds of the flesh are mortified.
Scripture points this out explicitly:
Master, which is the great commandment in the law?
Jesus said unto him, Thou shalt love the Lord thy God
with all thy heart, and with all thy soul, and with all
thy mind.
This is the first and great commandment.
And the second is like unto it, Thou shalt love thy
neighbour as thyself.
Matthew 22:36-39
Then said Jesus unto his disciples, If any man will come
after me, let him deny himself, and take up his cross,
and follow me.
For whosoever will save his life shall lose it: and
whosoever will lose his life for my sake shall find it.
Matthew 16:24-25
Only when love to God and others compel us and when we are willing to take up our cross can we
be considered as true disciples. Otherwise we remain mere converts.
When Jesus spoke to His followers about carrying the cross they knew exactly what he was
referring to. The cross was not just invented for our Lord to be crucified, but it was rather an
instrument of execution, long before New Testament times. This form of execution was under
normal circumstances only applied for slaves and notorious criminals. Roman citizens could not be
crucified. Those sentenced to death had to carry their cross to the place of execution. Thus, when
Jesus spoke about carrying the cross He was actually implying to be ready for "execution" anytime
and anywhere, not physically but in regards to the old nature.
In spite of the fact that taking up the cross is one of the major requirements for discipleship, Christ
never forces His cross on anyone. The only person ever forced to take up the cross was Simon of
Cyrenia.
And they compel one Simon a Cyrenian, who passed by, coming out
of the country, the father of Alexander and Rufus, to bear his cross.
Mark 15:21
15

Jesus will not force anyone to take up his cross. It is a voluntary act. Yet, only those who take it
up and follow Him can be His disciples. Only those who are willing to renounce self in order to
give way to God and His divine plan for their lives, are true followers of Jesus. To do God's will is
not only the precondition for discipleship but will also determine our eternal destiny, since only
those who do the will of the Father will enter into the kingdom of heaven (Matthew 7: 21-22).
Therefore, a true believer will live in the same awareness as Paul who said:
I am crucified with Christ: nevertheless I live; yet not I, but Christ
liveth in me: and the life which I now live in the flesh I live by the
faith of the Son of God, who loved me, and gave himself for me.
Galatians 2:20
In practical terms this means that my hands, feet and mind are no longer mine, I cannot do with
them what I want, but Christ directs them. My ears can no longer listen to things which are
contrary to God, and His will. Neither can my eyes look at things which are not pure, etc.
Jesus commanded His disciples to make disciples. This implies that discipleship does not happen
over night. It further indicates that it does not just depend on a personal relationship between God
and the believer, but involves teaching and community living with other believers. The teaching
aspect is clearly stated in Christ's command:
Go therefore and make disciples of all the nations,
baptizing them in the name of the Father and of the Son
and of the Holy Spirit,
teaching them to observe all things that I have
commanded you; and lo, I am with you always, even to
the end of the age. Amen.
Matthew 28:19-20
The church must therefore give room for the teaching ministry which God has given to His body
(Ephesians 4:11). It must also provide opportunity for fellowship in which believers live
accountably to one another, and bear each other's burdens (Galatians 6:2).
-.-.-.-.-.-
16
3. PRAYER
The New Testament church was a praying church. It was birthed during days of prayer, before the
day of Pentecost.
And when they had entered, they went up into the upper room where
they were staying: Peter, James, John, and Andrew; Philip and
Thomas; Bartholomew and Matthew; James the son of Alphaeus and
Simon the Zealot; and Judas the son of James.
These all continued with one accord in prayer and supplication, with
the women and Mary the mother of Jesus, and with His brothers.
Acts 1:13-14
When God poured out His Holy Spirit on the hundred twenty believers in the upper room,- which
marked the beginning of the church - they were praying and worshipping God. As they sought
God they were baptized in the Holy Spirit.
In some contemporary Christian fellowships believers desiring the baptism of the Holy Spirit come
to the church altar to be prayed for. While they wait for someone to lay hands on them, they stand
there motionless and quiet. No prayer comes over their lips. Little have they understood the secret
of the early church, who experienced God and received His blessings as they prayed out and
worshipped. They knew how to tarry before the Lord in hours of prayer and fasting.
When the disciples were filled with the Holy Spirit, on the day of Pentecost, they worshipped Him
in new tongues by "speaking the wonderful works of God" (Acts 2:11). Such worship became an
integrate part of their church life.
We further read that they observed regular times of prayer. During one of these prayer times a
lame man who sat at the gate of the temple was restored to health. On another occasion, Peter
while praying on the house top of Simon the tanner had a vision which sent him to the Gentiles. As
the church prayed and fasted the Holy Ghost spoke to them to set aside Paul and Barnabas for the
work to which God had called them (Acts 13:2-3).
The early believers were also strong intercessors. When Peter and John had been threatened by the
council of the Jews (Acts 4:3-21) not to proclaim the name of Jesus again, they came before the
church. The believers interceded for the apostles so that they could speak His Word with boldness.
So mighty was their intercession that the place was shaken where they had assembled, and all were
filled with the Holy Spirit. After that we read:
And with great power the apostles gave witness to the
resurrection of the Lord Jesus. And great grace was
upon them all. Acts 4:33
Not too long after this incident the church interceded again for Peter when he was imprisoned by
Herod, who intended to kill him. God answered. Peter's life was spared and to the astonishment
and disbelief of the intercessors the apostle was restored to the body (Acts 12: 3-17). The disciples
not only prayed for their leaders but also for one another, and especially for new converts to
receive the baptism of the Holy Spirit (Acts 8: 15-16; 19:6).
17

We can never be a church according to the New Testament pattern, if we do not pray, worship,
intercede and fast. Scripture points out clearly that we struggle not with flesh and blood but, with
principalities and powers (Ephesians 6: 10-18). Such spiritual warfare can only be won through
prayer, fasting, obedience and faith. Unfortunately, prayer is one of the most discussed subjects,
but the least practised. Believers must return to the spiritual discipline of prayer, (which must be
more than five minutes daily) if we want to recapture the life of the early church. We must be
involved in prayer to the extent that we wrestle with Before a church can become a praying church
it must have leaders who lead by example. Sjberg states correctly that an army is not better than
its officers. The same applies for the body of Christ.23 The early leaders were men of God given to
prayer, fasting, and the study of the Word (Acts 6:4). Contemporary leaders cannot afford to do
anything less. They must follow a personal regular intensive prayer-life. At the same time they
must challenge the flock to be given to prayer in private, and in prayer meetings.
Those leading a prayer meeting should leave nothing to chance. There must be freedom for prayer,
but at the same time steps must be taken so that the flesh will not have its way. Further, legalism
must not be allowed, as this will kill the spirit of prayer. 24
It is advisable to read a verse of Scripture before people start praying. It should be a short
encouragement which will inspire the prayer time, and not a long sermon.25
Individual prayers should be short, in order to give room for many. No one has the right to
dominate the prayer time. When all pray in unison, no one should pray so loud that others find it
hard to concentrate on their thoughts and prayers. Some have the tendency to preach while
praying, while others want to be seen or heard, which was the attitude of the Pharisees. But we do
not pray to be noticed by man but by God.
Songs should be fitting. Also there should not be too many songs, as this can distract from the
purpose of the meeting.26
Time should be given for God to speak. This can happen through an inner voice, Scripture, or the
gifts of the Spirit.
The new converts should be given a chance to practise public prayer. It is a blessing to every
believer when he "dares" to pray the first time publicly.27 And what better place to practice prayer
than in a circle of believers who are committed to this spiritual discipline.
Starting at Pentecost, every great spiritual revival in the history of the church was birthed through
prayer. We must be given to it, if we want to experience the revival of the New Testament
believers.
-.-.-.-.-.22
Ibid., p.71.
Ibid., p.124.
24
Ibid., p. 126.
25
Ibid., p. 127.
26
Ibid., p. 127.
27
Ibid., p. 127.
23
18
4. HOLY GHOST REVIVAL

The book of Acts has no appropriate ending. Someone once said the reason for this is that God
wishes to continue the revival of the early church through all generations, until the return of
Christ. But there are those who feel that it cannot be re-lived since the early church was placed
into a time when it was easier to follow God, uncompromisingly. Yet, when we examine Scripture
and study history we will soon find out that the church in Acts faced the same obstacles we face
today, or even greater ones. Things did not look favourable. Hence before considering the
implications of the early revival we must appreciate the situation into which the Church was
placed.
Before the 120 received the Holy Spirit, the situation was bleak. Those who should lead the future
church had utterly failed. Peter had denied the Lord three times. He went back to fishing,
forgetting the call of Christ. Thomas had difficulties believing the Lord and missed "church" when
Christ revealed Himself, for the first time after His resurrection. Judas had committed suicide.
James and John could not control their temper, and were always concerned who was the greatest
of them all. Matthew and Simon Zelotes had a dubious past, and all of them had run away and
scattered when Christ was arrested and crucified.
(a) Weak Followers
Before the 120 received the Baptism of the Holy Spirit, the situation was bleak. Those who should
lead the future church had utterly failed. Peter had denied the Lord three times. He went back
fishing, forgetting the call of Christ. Thomas had difficulties believing the Lord and missed
church when Christ revealed Himself, for the first time after His resurrection. Judas had
committed suicide. James and John could not control their temper, and where always concerned
who was greatest of them all. Matthew and Simon Zelotes had a dubious past, and all of the had
run away and scattered when Christ was arrested and crucified, except John who stood near the
foot of the cross.
(b) Moral Situation
Some think that people were morally less perverted than humanity today. The truth is that their
situation was even more desperate. We must remember that almost all of the ancient kingdoms
came to a tragic end, as a result of their great immorality. The Roman Empire was no exception. It
is actually notorious for its perversion. Naked sculptures and paintings, which are admired today
as art were their brand of pornography. People were just as perverted, bound and controlled by
demons of lust, as our society today.

The early believers lived under a repressive government. Freedom of expression and freedom of
assembly was not guaranteed. Many of the Roman Emperors were despots who ruled and
arbitrarily. Military law was imposed throughout the empire. Anyone speaking out against the
19

state and emperor could be imprisoned at any time without warning, especially since the Roman
Emperors were considered gods.
The known world in the days of the New Testament was deeply involved in idolatry. Many nations
offered human sacrifices to their idols. They believed in a multitude of gods whom they served and
feared. The Jews on the other hand only acknowledged Jehovah of the Old Testament. Hence,
Jesus the Messiah was rejected and unknown to all nations. It was a tremendous challenge to
introduce "another God" into society, with such a background. The task seemed to be
overwhelming.
The mandate of the first church, which was to bring Christ to a dying world was not an easy task.
It is safe to say that the conditions were much more unfavourable than they are today, since we
have the advantage of an established Christian witness for the last two thousand years. The only
way they could conquer these obstacles was through the power of the Holy Spirit. The Holy
Ghost made the difference in their lives and ministries. Since they were filled with the Spirit of
God and led by Him they experienced Holy Ghost results.
The infilling of the Spirit first of all affected their tongue. They spoke in other tongues as the Spirit
gave them utterance (Acts 2:4). It further affected their lives, and revolutionized their character.
Peter was no longer afraid to confess his allegiance to Christ.
It was a trade mark of the disciples that they followed the leading of the Holy Spirit. Peter
received God's directions regarding Cornelius while he was praying. Paul listened to the
Macedonian call and obeyed the prompting of the Holy Spirit who hindered Him from going to
Asia. Philip followed the leading of the Holy Spirit when he left a revival in order to witness to the
Eunuch on the road to Gaza.
Prayer, fasting, obedience, faith and the infilling of the Holy Spirit brought about Holy Ghost
results. The church expanded in a tremendous manner, thereby affecting the economic, political,
moral, and religious life of its day. After the initial three thousand souls were saved during
Pentecost, the Lord added daily, (Acts 2:42) as well as five thousand, ( Acts 4:4) and multitudes
(Acts 5:14). Additions turned into multiplications (Acts 9:31; 16:5), and finally resulted in a
church "explosion". Signs, miracles and healings accompanied the proclamation of the Word, and
were commonplace. Gifts of the Holy Spirit were manifested in their meetings.
God not only called the early church to be an instrument of revival. He expects nothing less of
contemporary believers. His call to revival always remains with His church. Revival will be ours if
we pay the price, just like the early disciples did. The Lord is the same. His desire to do good and
to heal all who are oppressed by the devil, has not changed (Acts 10:38).
-.-.-.-.-.-.-.-.-.-.20
5. FELLOWSHIP - KOINONIA
One of the results of the Holy Ghost revival was close fellowship among the believers, and love
for one another. A revived church will always be a loving church. Thereby bearing the mark by
which a believer is recognized as a true disciple of Christ.
By this all will know that you are My disciples, if you
have love for one another. John 13:35
On a personal note, it was this love that I saw in the believers who shared Christ with me, which
helped me to surrender to God. That same love was a trade mark of the early believers. Their
fellowship was close and their care for one another exceptional. The Greek word Koinonia which
is translated as fellowship implies the following:
The apostle Paul encouraged the Galatian Christians to bear each other's burden, thereby fulfilling
the law of Christ (Galatians 6:2), the very thing the church after Pentecost practised. They cared
for their leaders and prayed for them when they were threatened and imprisoned by the authorities.
When the body of Christ, in Jerusalem, suffered because of a severe draught, the mission churches
took up offerings for their fellow believers in Jerusalem, in order to help them overcome this
difficult time.
Acts tell us that they had everything in common. Yet no one was forced to share his possessions.
It was done voluntarily. Even Ananias and Saphira were reminded that they had control over their
money. They were not required to hand it over to the apostles (Acts 5:1-4). Their sin was their
deceit. The sharing of possessions happened spontaneously and not by demand or force. It was a
result of the indwelling Holy Spirit. When the disciples saw others in need they were moved with
com-passion to help. Many have tried to copy this aspect of Koinonia but failed, as people have
been exploited and dominated. The most recent tragedy, the Jim Jones affair in Guyana, is still in
the minds of many. Hundreds of men, women and children died, while taking communion with
poisoned wine. Before this happened their leader had demanded total obedience, to the extent of
annulling their marriages, and giving up all their possessions. This must serve as a warning that
scriptural community living is not possible without the Holy Spirit, and will only be genuine in
times of revival.
Spiritual growth of the individual believer is just as important as evangelistic outreach. One major
contributing factor for such growth is a caring and loving community, in which God ministers to
us, through fellow believers, thereby shaping us into His likeness.
As followers of Christ we are not only called to live in fellowship with God, but also with one
another. Such togetherness will enhance spiritual growth, as members of His body minister to one
another, and watch over each other. Believers will fail to grow when they neglect fellowship. This
21

is why the Bible encourages us as follows:
... and let us consider one another in order to stir up love and good
works, Not forsaking the assembling of ourselves together, as is the
manner of some, but exhorting one another, and so much the more as
you see the Day approaching. Hebrews 10: 24-25
Genuine fellowship among believers is based on fellowship with the Son of God (1. Corinthians
1:9), and is only possible when we walk in the light (1 John 1:7):
But if we walk in the light as He is in the light, we have fellowship
with one another, and the blood of Jesus Christ His Son cleanses us
from all sin.
This implies accountable living, which includes complete honesty and willingness to receive
correction, when necessary. Believers will shape and form each other, just as diamonds cut
diamonds, when they live a transparent life. Spiritual fellowship will provide a basis for necessary
exhortation through which believers help, correct, and encourage each other, in the spirit of love,
compassion and righteousness. The importance of this characteristic of the body of Christ cannot
be stressed enough.
The very nature of the Koinonia fellowship dictates that there be no distinctions on the basis of
wealth, social status, racial, cultural or tribal background.
My brethren, have not the faith of our Lord Jesus
Christ, the Lord of glory, with respect of persons.
For if there come unto your assembly a man with a gold
ring, in goodly apparel, and there come in also a poor
man in vile raiment;
And ye have respect to him that weareth the gay
clothing, and say unto him, Sit thou here in a good
place; and say to the poor, Stand thou there, or sit here
under my footstool: Are ye not then partial in
yourselves, and are become judges of evil thoughts?
But ye have despised the poor. Do not rich men oppress
you, and draw you before the judgment seats?
Do not they blaspheme that worthy name by the which
ye are called?
If ye fulfil the royal law according to the scripture,
Thou shalt love thy neighbour as thyself, ye do well:
But if ye have respect to persons, ye commit sin, and are
convinced of the law as transgressors. James 2:1-4,6-9
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. Galatians 3:28
Yet, the church is often fractured into rich and poor, ministers and laymen, black and white, young
and old, etc. In the past many have been hurt by racial and baptized in the early days knew that
they would be social discrimination. Such separation is not only foreign to New Testament
principles, but is also sinful and must be condemned. In Africa the church faces the problem of
tribal domination and preference, as well as nepotism. Such concepts are just as contrary to
22

Scripture, as is racial or social segregation.
Jesus knew no tribal, racial or social segregation. He not only sought fellowship with the
Samaritans, but also attended to the needs of the lepers, the outcasts of Jewish society. It is
mandatory that we follow His example by practising Koinonia fellowship. Thus refusing not only
tribalism but also segregation, in whatever form it may appear.
Something which enhanced the fellowship of the early disciples was the breaking of bread, as it left
no room for broken relationships, and fellowship damaging feelings towards one another. When
the Lord's table is observed properly, it will create a bond of union between believers, since hatred
jealousy and divisions are incompatible with the principles of love, on which it was instituted. The
breaking of bread will establish a new basis of fellowship, as each believer is drawn closer to his
Lord, who in turn draws them closer to one another.
-.-.-.-.-.-.-.-.-
23

FOLLOWING QUESTIONS
24
6. WIDOWS, ORPHANS AND THE POOR.

Based on the fellowship aspect is another characteristic of the early church, which is also one of its
mandates, - the care and concern for widows, orphans and the poor.
(1) The Poor
God has always been concerned about the poor, both during Old Testament and New Testament
times. (Isaiah 58:6-8, Matthew 25:31-45, Galatians 2:10 etc.). However, in the past Pentecostals
have neglected this aspect of the Gospel. Until recent years the emphasis was merely on the
proclamation of the Good News, with very little, or even less social involvement.
It appears that this neglect was an unconscious (or even conscious) counter reaction to the strong,
almost exclusive, emphasis by the nominal churches on a social Gospel. Yet, we cannot afford to
neglect the mandate concerning the poor, only because others failed to fulfil the primary task of
the church, namely the evangelisation of the unreached masses. Let us remember that Christ did
not only come to preach the Gospel to the poor (Luke 4:18), but He reminded us that the way we
treat the poor will also determine our eternal destiny (Matthew 25:31-45).
As Pentecostals we have committed ourselves to pattern our church life according to the New
Testament. We must therefore not fall short in our responsibility towards the poor. The Word of
God indicates strongly that the early church was much involved in helping the underprivileged.
Helping the poor was considered as manifesting the love of God in one's life. When the apostle
Paul met the leaders in Jerusalem, he was cautioned not to forget the poor, something which he
had always done.
But whoso hath this world's good, and seeth his brother
have need, and shutteth up his bowels of compassion
from him, how dwelleth
the love of God in him? My little children, let us not
love in word, neither in tongue; but in deed and in truth.
1. John 3:17-18
Only they would that we should remember the poor; the same which I
also was forward to do. Galatians 2:10
(2) Who Helps Who?
Even though we have just established the fact that it is the believers' task to help the needy, we
must hasten to point out that it is not their duty to assist everyone who asks for help. Those who
are too lazy to work should not be assisted. Also, God must direct us whom we should help.
Otherwise we will be overwhelmed by the task and soon run out of resources. In addition we will
take the place of the Lord, who has promised to be the provider. Further, we must recognize that
the primary obligation of the Body of Christ is to help members of the "household of faith".
Therefore, as we have opportunity, let us do good to all, especially to
those who are of the household of faith. Galatians 6:10
It must also be clearly understood that providing help is not the mandate of the western churches
alone, but has been placed on the universal church. The poverty some believers experience could
be eradicated if they would obey the command of Christ and give. Giving is not only more
25

blessed than receiving, but it also releases God's blessing on His children.
Not only was the early church involved in ministry to the poor, but it was considered as pure
religion to look after widows and orphans (James 1:27).
In many cases the church today is no longer involved in such ministry. Orphans are referred to
orphanages and widows struggle on their own. Yet, if we want to recapture the glory of the first
church we must attend to the needs within His body. Widows should be visited, and spiritual help
as well as practical assistance should be offered. Orphans should find room in families where the
love of God reigns among its members, thereby winning them for Christ.
-.-.-.-.-.-
26
7. MINISTRY IN THE BODY OF CHRIST

The early church did not equate ministry with position and prestige but saw it as service, carried
out in humility and love.
(1) Ministry of All
Every member in the body of Christ has received a ministry which will contribute towards the
edification and growth of fellow believers. The New Testament shows that ministry is not the
privilege of a chosen few, but is the duty of all members of His body. In the church of Christ there
are no "performers" and "spectators", but all are called to ministry. This is pointed out very clearly
in Scriptures like 1. Peter 4:10-11; and 1. Corinthians 12 as well as 14:26 which says:
How is it then, brethren? when ye come together, every one of you
hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath
an interpretation. Let all things be done unto edifying.
Scripture reveals an extreme richness and variety of ministries which operated in the early church.
These ministries served and edified the body of Christ. Packer points out, "The New Testament
conceives of all ministry in the church as Christ's ministry to and through the Church."28 In other
words every believer is to be a priest in the household of God (1. Peter 2:5), with direct access to
the Father through Jesus Christ, who enables him to minister to others. The church is therefore a
living community, destined to minister to each other, and to the Lord through the indwelling Spirit
of Christ. Within the context of this general ministry concept, Christ calls some to specific
leadership positions. (thereby giving them strength, wisdom, and anointing, thus blessing their
labour.) However, as Packer correctly affirms, leaders must always remember that they belong to
the church as its servants, not the church to them as their empire.29 Leaders are placed into the
church not to rule but to lead by example. Further it is their task to equip the body of Christ for
ministry, through teaching and "on the job" training.
The Bible shows clearly that God has always called leaders for His people, both in Old Testament
days and New Testament times. In Ephesians 4:11 we read of five leadership gifts, commonly
referred to as "the five-fold ministry", which are given for the perfecting of the saints and the
edifying of the body of Christ until all come to the unity of faith.
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
fullness of Christ:
That we henceforth be no more children, tossed to and fro, and
carried about with every wind of doctrine, by the sleight of men, and
cunning craftiness, whereby they lie in wait to deceive.
Ephesians 4:11-14
28
29
Carl F.H. Henry, p. 245.

Ibid., p. 245.
27

It would be beneficial to gain insight into the nature and framework of the above mentioned
ministries. However, due to the limited scope of this study we will focus on the local church
leadership only, which consists of pastors/teachers, elders and deacons, whereby the latter is part
of the supporting ministries, as we shall later see.
The ministry gift of pastor has been the most prominent from apostolic times until today. Yet the
term pastor is mentioned only once in the New Testament (Ephesians 4:11). However, there are
several other terms which refer to the pastoral ministry, such as bishops, elders and presbyters. But
for describing the leadership of the local church it is the term pastor which has been prominent
throughout the centuries.
(a) Leadership at Local Level - Pastor or Pastors?
In the early church the task of leadership on the local level was always shared. Nowhere in the
New Testament do we find a local congregation with only one person in charge. Especially Acts
and the epistles of Paul indicate explicitly that the Apostles appointed elders (plural) in the local
churches after they were founded. Here we need to look at Acts 15:23; 20:17; Philippians 1:1;
Titus 1:5; James 5:14. When the singular "elder" is used the passage describes the requirements of
such a given leader (1. Timothy 3:2; Titus 1:7).Plurality of elders
We have to recognize that the terms elder, (Greek: presbuteros, from which the English term
presbyter is derived), overseer, (Greek: episkopos, from which the English term Episcopal is
derived), found in Acts 20:17 and 20:28 and bishop (Greek: episkopos 1. Timothy 3:2) are used
interchangeably and thereby indicate that the different terms are used for the same office. Here we
need to compare Acts 20:17 with Acts 20:28, and must also look at 1. Timothy 3:1-7; Philippians
1:1 and Titus 1:7.
And from Miletus he sent to Ephesus, and called the elders
of the church. Acts 20:17
Speaking to these elders Paul's said: Take heed therefore
unto yourselves, and to all the flock, over the which the
Holy Ghost hath made you overseers, to feed the church
of God, which he hath purchased with his own blood. Acts
20:28
The reason I left you in Crete was that you might
straighten out what was left unfinished and appoint elders
in every town, as I directed you.
An elder must be blameless, the husband of but one wife, a
man whose children believe and are not open to the charge
of being wild and disobedient.
Since an overseer is entrusted with God's work, he must be
blameless--not overbearing, not quick-tempered, not given
to drunkenness, not violent, not pursuing dishonest gain.
Rather he must be hospitable, one who loves what is good,
who is self-controlled, upright, holy and disciplined.
He must hold firmly to the trustworthy message as it has
been taught, so that he can encourage others by sound
doctrine and refute those who oppose it. Titus 1: 5-9
28

It may be concluded that the term elder indicates the mature spiritual experience and
understanding. The term bishop/overseer indicates the character of their work. With this
understanding we can now see clearly that every church was committed into the care of elders.
This goes back to Israel's history where elders were leaders of the tribes and families (Numbers
11:16; Deuteronomy 27:1). The term and function was then taken over by the early church and,
the term bishop and overseer was added to denote their spiritual watchcare, in the local church.
Thus, denominations who use the term bishop as a supreme title for church authority fail to
understand Scripture. The term bishop was used on the local church level only! Those who had
authority beyond the local level where apostles and prophets.
By now we might wonder, what the role of the pastor is, when the spiritual oversight is in the
hands of elders. The Greek word for pastor is "poimen" which means shepherd - one who tends,
guides and feeds the flock (Ephesians 4:11). When we compare Acts 20:28 with Acts 20:17 we
see that the work committed to the elders or overseers is that of a pastor or shepherd, which the
passage in 1. Peter 5:1-2 confirms. There the apostle Peter, as co-elder, (Greek: sumpres-buteros)
encourages the elders (Greek: presbuterous), to feed the flock. The correct translation should read
to "shepherd" the flock, which refers to more than just feeding. Hence the work of the pastor
becomes synonymous to that of an elder, therefore leading to the conclusion that the ministry of
pastor and elder are equivalent, to a great extent. However, Scripture points out that not every
elder was called to preach and teach. It seems that some only provided spiritual watchcare and
leadership for the flock, while others had as part of their calling a preaching and teaching ministry.
The elders who direct the affairs of the church well are
worthy of double honour, especially those whose work is
preaching and teaching. 1. Timothy 5:17
(c) First among Equals
In spite of the fact that God appointed (Acts 20:28) a plurality of elders, (they were not manappointed but God appointed) early church history shows that each congregation recognized a
presiding elder, or an elder among elders who was first among equals. Today he would be referred
to as "local pastor". He represented the assembly to the secular community, as well as to other
congregations. Many Bible teachers consider the angels of the seven churches in the book of
Revelation as the presiding elders, or local pastors, of these churches.
Presiding elder or first among equals
The "first among equals" principle was lost as the Roman Catholic Church evolved and the church
diverted from the principles given by its Lord. Power was given to one man only, something God
never intended. He has placed the leadership of the local church upon several elders, so that no
one can rule the church after his own discretion and look at the church as his own property. By
placing the oversight of the church in the hands of elders, God protects the church from abuse and
unnecessary hurt.
(d) Deacons (1. Timothy 3:8-13)
The second prominent ministry on local church level is that of a deacon. The spiritual requirements
of a deacon are almost equal to those of an elder (1. Timothy 3:8-13; 3:1-2 ; Titus 1:7; Acts 6:3),
which might be due to the high visibility of this office. In spite of similar qualifications, we must
note that the two ministries differ greatly in their responsibility and scope. While elders fill the role
29

of leadership, deacons minister in a supporting manner. In the early church, their office was
connected to service in the sense of caring for the needy and the sick, as well as to the
administration of alms. Yet their ministry was fully recognized by the apostles (Philippians 1:1).
In the early church leadership was not merely appointed but rather recognized by the body. The
call of God with its divine results and confirmation had to be apparent before someone was
recognized and appointed. We cannot emphasize enough that all work for God must be based on a
divine call and not on the choice of an individual.
(a) Calling
A person genuinely called by God will prove his calling by the fruit of his labour. As Nee points
out, where there is a call there will be divine authority, and where there is authority there is
spiritual fruit.30 With such divine manifestation true spiritual leaders will not find it necessary to
manipulate, intimidate or dominate in order to function according to their calling, as it is often
done today. Redman affirms that "many conduct their lives with hidden agendas, masquerade
behind masks of plastic, play mind games and devise brilliant schemes of manipulation in an effort
to maintain an edge over those around us."31 Such unethical behaviour is the result of a lack of
divine authority, which God only gives to those whom He calls and who are fully surrendered to
Him and His will.
To become a leader must not be based on personal plans one has for the work of the Lord. Neither
must it be in response to needs which one sees, but it must be based solely on the call of God.32
Scripture states,
As they ministered to the Lord, and fasted, the Holy Ghost said, Separate
me Barnabas and Saul for the work whereunto I have called them.
And when they had fasted and prayed, and laid their hands on them, they
sent them away.
SO they, being sent forth by the Holy Ghost, departed unto Seleucia; and
from thence they sailed to Cyprus. Acts 13:2-4
Part of the tragedy in the church today lies in the fact that many have joined the ranks of the
ministry without having been sent by God. Due to this development many problems have arisen.
Too often the church has resorted to political and secular concepts in the appointment of
leadership and in the running of the church's affairs. People are manipulated, dominated and
intimidated, in order to achieve goals set by the hierarchy. Such political approach is unbiblical.
Leadership in the Body of Christ can only be accepted, and will only be effective when installed by
God.
(b) Servanthood
There is no place for chieftaincy. All members are equal in the sight of God. Of course we ought
to respect and obey those over us in the Lord, and follow their example and faith (Hebrews 13:7),
30
Watchman Nee, Das Normale Gemeindeleben. (Wuppertal:Brockhaus Verlag, 1974), p. 22.

Gerald Redman, Life Management. (Cleveland: Pathway Press, 1989), p. 13.
32
Nee, p. 27.
31
30

but primarily we are all fellow brothers and sisters, co-labourers in His vineyard, having part in the
same inheritance. We must clearly understand that leadership carries responsibility and
incorporates a call to a lifestyle of servanthood.
(4) Recognition and Acceptance of Ministry
While concluding this section it must be stressed once again that it is mandatory for every believer
to recognize his ministry, and function accordingly within its framework. The contemporary
church must move away from a one man operational system, in which almost everything is done by
the pastor. Ministry in the church has been limited for too long to basically four ministries - that of
the pastor, elder, deacon and evangelist. It is only of late that the church has started to realize that
there are more ministries which were laying dormant for decades and even centuries. We have to
realize that the church of Jesus Christ can only be fully effective in its mission, which is the
winning of the lost and the edification of its members, when it recognizes the existence of the
diverse ministries, and starts to utilize all of them.
-.-.-.-.-.-
31

FOLLOWING QUESTIONS
32
8. GROWING PAINS
We would fail to portray a true picture of the New Testament church, if we were to overlook the
fact that it had its problems and difficulties, which is not one of its mandates but definitely one of
its characteristics. Wherever people - even redeemed people - meet in fellowship, we must expect
this to happen. Even though Scripture refers to the redeemed as saints, we must remember that we
have not reached eternal perfection yet. Thus, the church had, and still has, problems in some of
the following areas.
(1) "Fractionism"
From its early stages, the New Testament church was threatened with divisions and fractions. First
of all there was the confrontation between the Jewish Christians and the gentile believers. An
entire epistle (Galatians) was written just to address this problem which was finally solved by the
apostolic council in Jerusalem (Acts 15:1-35). The decree which they issued and sent to all the
churches not only pleased the Lord, but saved the infant church from ultimate divisions.
Secondly there were those who preferred certain leaders, to the extent that they claimed to be their
followers, thereby instigating divisions. Some claimed to be of Paul, others of Apollos or Cephas
(1.Corinth-ians 1:10-17; 3:1-9). Since the early leaders saw themselves as "God's fellow workers",
and served God in humility such divisions could not succeed. There was no room for competition
within the leadership.
It is time for the contemporary church to adopt the same attitude. Too many congregations and
fellowships have been started out of competition, pride, jealousy and personality cult. To reverse
this trend, believers and potential leaders must be encouraged not to leave their local
congregations because of personality clashes and difficulties, nor because they are more fond of
another pastor. Christ wants us to stay where we are, no matter how difficult the situation might
seem. It must be the desire of every Christian not only to receive blessings but to be a blessing to
others, where God has placed him. Once this is understood "Fractionism" will have little chance to
succeed, and the "butterfly syndrome" which takes believers from church to church will be
eradicated.
A new born child brings lots of joy into a family. However, such joy will be short-lived if the child
does not develop according to its age. The same applies in the spiritual realm. Paul and the writer
of Hebrews referred to spiritual infants who should have been teachers of the Word but failed to
grow in grace, and in the knowledge of God. The apostles regarded them as immature and
worldly, as they could not distinguish good from evil (1. Corinthians 3:1-3; Hebrews 5:11-14).
There are many contemporary Christians who, after following the Lord for several years, are still
immature spiritual infants. They must receive constant attention, are easily hurt and offended and
are unable to comprehend deep spiritual truth. Such believers must be encouraged and challenged
to deepen their walk with God in order not to loose their salvation.
33

Those who have given their lives to Christ are justified through His blood, and are righteous in the
eyes of God. However, this is only the beginning of the life of faith. Soon after the conversion
experience the believer starts to realize the spiritual truth which Paul expressed in Galatians 5:17
For the flesh lusts against the Spirit, and the Spirit
against the flesh; and these are contrary to one another,
so that you do not do the things that you wish.
To reach spiritual maturity involves a constant struggle between the flesh and the Spirit. In this
struggle some are apparently not as successful as others. The Word of God therefore exhorts and
reminds followers of Christ on what is expected of them:
And that you put on the new man which was created according to
God, in righteousness and true holiness.
Therefore, putting away lying, each one speak truth with his
neighbour, for we are members of one another. Ephesians 4:25
But fornication and all uncleanness or covetousness, let it not even
be named among you, as is fitting for saints;
Neither filthiness, nor foolish talking, nor coarse jesting, which are
not fitting, but rather giving of thanks.
For this you know, that no fornicator, unclean person, nor covetous
man, who is an idolater, has any inheritance in the kingdom of
Christ and God. Ephesians 5:3-5
See then that you walk circumspectly, not as fools but as wise,
Redeeming the time, because the days are evil.
Therefore do not be unwise, but understand what the will of the Lord
is.
And do not be drunk with wine, in which is dissipation; but be filled
with the Spirit.
Ephesians 5:15-18
Therefore put to death your members which are on the earth:
fornication, uncleanness, passion, evil desire, and covetousness,
which is idolatry. Colossians 3:5
But now you must also put off all these: anger, wrath, malice,
blasphemy, filthy language out of your mouth.
Do not lie to one another, since you have put off the old man with
his deeds,
And have put on the new man who is renewed in knowledge according
to the image of Him who created him. Colossians 3:8-10
It is the spiritual duty of the leadership to help those entrusted into their care to live a life free of
the above stated manifestations of the old nature. The early leaders "laboured fervently" to achieve
this goal, (Colossians 4:12). Contemporary leadership cannot afford to do less.
In cases where admonishment and rebuke failed to accomplish their desired goal the early leaders
resorted to the practice of church discipline. This God ordained instrument was applied for
maintaining holiness and order in the body of Christ. It still has its validity in the church today and
must therefore receive our attention.
34

In the past the issue of church discipline has been avoided by many churches. However, any
assembly which desires to grow and stay spiritually healthy cannot ignore the necessity for
ecclesiastical discipline. As pointed out by Kelly, it is interesting to note that churches which
implement church authority in this manner, are growing churches.33
The church as the holy body of Christ, has a sacred obligation to maintain God's standard of
holiness, which expresses itself in two ways, namely love and righteousness. These two must be
the motivating force in the exercise of church discipline.
Failure to practise discipline profanes the name of God which will result in divine judgment upon
the church and the loss of God's blessings. Church discipline, therefore, becomes a necessity so
that holiness can be maintained, and His blessings experienced. We have to recognize that
discipline among God's people was already exercised in the Old Testament. Two examples are
outstanding, the story of Achan and the divine judgment upon Eli and his household. The idea of
discipline was later taken into the synagogues, to the extent of excommunication. From there it
was carried over into the New Testament period. It can be shown historically that disciplinary
power was exercised by the church from its early beginning, first by the apostles and later by their
successors. Wilson34 and Greenslade35 point out that the early Christians excommunicated
notorious, persistent and unrepentant sinners from the fellowship of the church; and before the end
of the second century a system of ecclesiastical discipline was in force.
Church discipline should serve a threefold equally important purpose. Firstly, as already mentioned
it should be exercised so that God's name will not be profaned. Secondly it should save and restore
the soul of the backslider. Thirdly it will help to maintain the standard of holiness in the church and
preserve its reputation.
Berkouwer points out correctly that discipline is a reflection of God's forbearance, not wishing
that anyone should perish but all should come to repentance.36 Paul, in 1. Corinthians 5: 3-5
excommunicated one member and gave him over to Satan so that his soul might be restored. Even
such a drastic step had as its goal - the restoration of the fallen person. Hence ecclesiastical
discipline must not be practised to condemn but to save and restore. Also, it must not be practised
to retaliate or to get even with the offender, but must be administered in a loving and caring spirit.
Brethren, if a man be overtaken in a fault, ye which are spiritual,
restore such an one in the spirit of meekness; considering thyself, lest
thou also be tempted. Galatians 6:1
There are those who fear that discipline will divide and destroy the church. But the opposite is
true. Biblical discipline administered wisely will unite the church, help its growth, and guard its
33
Dean M. Kelly, Why Conservative Churches are Growing. (New York: Harper and Row Publisher,
1977).
34
Frank D. Wilson, Faith and Practice. (New York: Morehouse-Gorham, 1948), p. 211.
J.L. Greenslade, Shepherding the Flock. (Naperville: SCM Book Club, 1967), p. 110.
36
G.C. Berkouwer, The Church, (Grand Rapids: Eerdmans, 1976), p. 377.
35
35

purity and reputation. Within many African churches discipline is not exercised, in order not to
hurt the offender, or in order to save him from "loosing his face". This applies especially when he
is an influential, wealthy or elderly person. Yet, the Bible tells us clearly that God is no respecter
of persons, and neither must we be. We have the choice of "hurting" the offender or hurting the
church and its Lord.
It is interesting to see how church discipline serves the growth of the body of Christ. Church
history witnesses to this effect. The eighteenth century Wesleyan movement is one of many
examples. Sider attributes the church growth of the Anabaptists in the sixteenth century to the
same cause.37 By exercising ecclesiastical discipline, members who live in continuous sin, thereby
hindering the growth of the church, are reprimanded or removed so that their negative example
will not influence or contaminate others.
(b) Sins that Fall Under Church Discipline
Church discipline deals with sin among God's people. In many cases it is only applied when dealing
with "mortal" sins. Sins like gossip, quarrelling, dishonesty in business, lying, racism, envy,
jealousy and pride are seldom considered matters of disciplinary action. Thiessen states that some
churches are strict against the use of intoxicating drink and tobacco, (we might add witchcraft)
and will remove names from membership lists if people do not abstain from it. However, the same
church might have members who always quarrel and nothing is done about it.38 Unfortunately this
is true in many congregations where sin is reduced to drinking, smoking, cursing, adultery,
witchcraft, disco-dancing, etc. This is unbiblical.
We may differentiate between "minor" and "major" sins, however, God does not make such
distinction. Both must receive attention. All sins should be dealt with which have become known
either to an individual member or to the whole church. The severity of discipline will differ
according to the severity of sin. Yet the issue is not how severe a believer's sin is but that he needs
to repent.
The biblical procedure for administering discipline is outlined in Matthew 18:15-17. Firstly, the
erring believer must be reproved in private. Bubna contends that this calls for an open fellowship
wherein people can honestly talk to one another about differences, shortcomings and sins. In a
healthy church this first step of private reproof will be commonly practiced.39 In order to do so
members must live in a covenant relationship where individuals accept responsibility for one
another. However, the fear of being misunderstood and the do-it-yourself religion of our days,
with its strong emphasis on self-determination and individualism, where self becomes the measure
of all things, keeps members from disciplining each other life. Therefore, instead of approaching
the erring person, people will wait till sin has increased to the extend that it needs strong
disciplinary action.
37
38
Ronald Sider, "Spare the Rod and Spoil the Church", Eternity, (October 1976), p. 45.
John C. Thiessen, Pastoring the Smaller Church. (GrandRapids: Zondervan Publishing House, 1962),
p. 164.
39
Donald L. Bubna, "Redemptive Love," Leadership. (Summer 1981), p. 80.
36

Secondly, if the erring believer fails to take heed to private correction, he must be confronted
again in the presence of two or three witnesses. (The motive is still the restoration of the fallen
person). Should he fail again to listen to correction, he must then be brought before the church. If
this proves to be unsuccessful, he must be considered as a heathen.
Apart from the procedure as outlined in Matthew 18:15-17, Calvin, who distinguishes very
strongly between secret and open sins, points out another biblical approach. Secret sins, so he
argues, can be dealt with as outlined in Matthew, on an individual basis. However, in case of open
sins, where the offence is indeed public, one should proceed at once to a firm rebuke by the
church.40 His argument proves to be biblical when we consider that Paul rebuked Peter publicly for
his hypocrisy. Hence the three steps for correction, according to Matthew should be applied in
cases of transgression between two individuals, only. Public sin, on the other hand, must receive
public correction as the Scripture in 1. Timothy indicates.
Them that sin rebuke before all, that others also may fear. 1. Timothy
5:20
When considering excommunication we must strictly abide by the Word of God. It should always
be the last resort in disciplinary procedure, and must only be applied when a person remains
unrepentant and stubborn. The Church of God code of discipline states that "the extreme of
disciplinary action by the church is to be taken only when there is no evidence of spiritual life.41 As
long as there is such evidence the person should not be disfellowshipped but nurtured. This implies
that excommunication must never be an easy way out for those in leadership, in instances where
they fail to get along with particular members in their congregation.
The apostle Paul gives very clear guidelines in Galatians 6:1 as to how church discipline should be
exercised. Firstly, it must be administered by those "who are spiritual". Secondly, disciplinary
action should be carried out in the spirit of meekness, realizing that we too are vulnerable (1.
Corinthians 10:12). Thirdly we should treat others the same way we would like to be treated when
reproof is necessary. The spirit of brotherhood and the spirit of Christ must prevail while
exercising discipline, even when the action taken must be severe.
Those administering discipline must be aware of the possibility of their own fall. It should break
their hearts when someone sins, fails or errs. They should be able to cry for those who have fallen,
like Samuel cried for Saul, after he had sinned and was rejected by God. Righteousness and love,
the manifestation of holiness, must flow together in disciplinary action. Righteousness deals with
the transgression and love is concerned about the transgressor. However, once it becomes
necessary to disfellowship an offender, we should have no more dealings with him afterwards.
Such action will serve as a means of returning the erring one to the Lord and the church, thus
fulfilling the purpose of discipline.
40
John Calvin, Institutes of Christian Religion. ed. by John T. McNeill, translated by F.L. Battles, 1 vol,
(Philadelphia: Westminster Press, n.d.), 2:1232.
41
"The Church of God Order of Discipline," (Cleveland : General Executive Offices),p. 12.
37

Bubna points out that if we allow someone to distance himself from our fellowship without trying
to find out why there will be little basis for later confrontation.42 We must never allow the church
to become a consumer filling station, where everyone seeks his own spiritual edification, and does
not care about his brethren. The church should rather be a community of people with covenant
relationships where people care for one another, so that discipline and excommunication can be
avoided. In such an atmosphere problems will be detected at an early stage and dealt with before
they grow out of proportion.
A strong emphasis on discipleship will also prevent church discipline. When proclaiming the
Gospel, the consequences of commitment to Christ must be pointed out. It is deceptive to do
otherwise. Someone once said, "Salvation is free; Christian living is expensive." To be a Christian
does not only mean to be forgiven but to live a dedicated and sanctified life. The believer must
yield to a life of holiness. It has become easy and cheap to follow Christ. Many have fallen by the
wayside because they did not know the cost when they began their Christian walk. Therefore, in
order to reduce disciplinary action the cost of following Christ, which is to die to self and live a
holy life, must be strongly emphasized.
Too often leaders desire to report large numbers of new converts to "headquarters", which leads
to compromise in the proclamation of the Gospel. In such cases a clear call to repentance and to a
lifestyle of self-denial, is avoided. Such ambition and negligence will bring difficulties to the
church, and in most instances will ultimately lead to disciplinary action. We must always remember
that God values quality more than quantity, and so must we.
Another possibility to reduce the necessity for discipline is the establishment of home Bible
groups. Snyder contends that small-group structures are essential in the church as a means of
exercising responsibility one for another.43 In such small settings Christians can be nurtured,
problems discussed and prayer offered for each other. Wesley had already recognized the value of
such small groups, when he founded the band-societies.
When ecclesiastical discipline is exercised in the right spirit, its two main purposes will be
accomplished. Firstly, the name of God will not be profaned. Secondly, it will create the basis for
the restoration of erring believers. On the other hand, when a church has lost its discipline, and
adopts a permissive attitude, it has lost one of its greatest essentials for maintaining God's standard
of holiness. Hence, discipline is part of God's chosen plan for His body.
-.-.-.-.-.-
42
43
Bubna, p. 80.
Howard A. Snyder, Liberating the Church. (Downers Grove: Inter-Varsity Press, 1983), p. 87.
38
9. SELF-SUPPORTING CHURCH
The New Testament church was a self supporting church. Foreign Mission Boards who sent funds
to the newly established works were not known to the early believers. Neither did they know any
overseas donor churches. Needed funds were raised on the local level, and administered by those
leading the local assembly.
The early believers understood that true Christianity meant sacrifice, which also included the
financial aspect. Hence, they voluntarily sold their possessions and laid the proceeds at the feet of
the apostles for distribution (Acts 2:44-45; 4:32-35). They recognized that their possessions
belonged to the Lord, and that they were merely stewards over the things which God had
committed into their care. Therefore, they were able to support the local assemblies and take care
of the needy believers among them. Christ will not necessarily ask us to sell all we own, but he
wants us to surrender all that we are, and what we have, so that we are completely loosed from
earthly treasures, ready to serve Him and Him alone.
The early church became self-supporting as they recognized their privilege of giving, and as they
saw the need for regular giving.
(1) Regular Giving
The Word of God points out the practice of regular giving. In Malachi we read about the
obligation and blessings of tithing. There are those who argue that tithing was an Old Testament
command which is no longer valid for New Testament believers. Yet, Jesus approved and
endorsed the giving of tithes (Matthew 23:23). In 1. Corinthians 16:1-2, we read Pauls advise, to
lay aside funds on the first day of the week. Thus, Scripture shows clearly that giving and tithing is
a biblical, God ordained practice.
The privilege of giving must be re-discovered in many contemporary churches. Sjberg contends
that the first principle of Christian giving is found in 2. Corinthians 9:7.44
So let each one give as he purposes in his heart, not
grudgingly or of necessity; for God loves a cheerful
giver.
Tithes and offerings were given gladly and voluntarily by the early believers. Not only did they
give towards the needs of the local assembly, but they gave to sister churches and God's servants
when the situation called for it. Biblical Christianity gives cheerfully and without being forced.45
(3) Need for Giving
It is the will of God that those who proclaim the Gospel should live by it. Jesus said in Luke
10,7,"... for the labourer is worthy of his wages."1. Corinthians 9:14 points out,
44
45
Sjberg, pp 102-103.
Ibid., p 103.
39

Even so the Lord has commanded that those who preach
the gospel should live from the gospel.
Even though Paul worked with his hands most of the time to support himself, he also received
financial help from churches (Philippians 4:16; Romans 15:24).
Some believers have the strange idea that a servant of God must suffer financially, since this will
keep him humble. Yet they themselves receive a good salary, and expect a regular pay-increase.
Such attitudes are unbiblical and un-Christian. On the other hand there are those in the ministry
who shun work and try to live an easy life. For them applies the verse "those who do not work,
shall not eat" (2. Thessalonians 3:10).
Not only is there a need to support those who labour for God, but the church is also called to give
provide help for the needy, orphans and widows. Someone once said, "The Gospel must first go
through the stomach.
To manifest its characteristics and to fulfil its mandate, the church is faced with no easy task. It
takes perseverance, dedication, determination, faith, prayer and fasting to do so. Especially since
the body of Christ is involved in a constant spiritual battle with forces of darkness which try to
dwarf her progress, and growth and hinder her from reaching her eternal destiny. As long as the
church tries to fulfil her role in society as light of the world, and salt of the earth it will face
obstacles and opposition which need to be overcome. This leads us to our next and final point.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.
40

The church militant is generally referred to as the church on earth, while the church triumphant is
the church in heaven. These two concepts portray it in its present and future role.
1. Church Militant
Berkhof affirms that the church in this age is a militant church, that is, it is called to holy warfare.
It must be engaged with all its might in the battles of the Lord, fighting both an offensive and
defensive war.46
The church is engaged in spiritual battle on two fronts, one being external while the other is
internal. Firstly, it fights an enemy that dwells in spiritual realms, and that constantly tries to
destroy it by attacking the individual believer. At times he attacks the church externally through
persecution. On other occasions the body of Christ is affected by internal friction, fractions,
fighting, unbelief, fanaticism, love of the world, materialism, intellectualism, humanism and
carelessness. Since its foundation the Church has experienced these onslaughts from within and
from external forces. Strangely enough the body of Christ has always been able to handle external
onslaughts better than internal friction. The former strengthened while the latter scattered, hurt
and destroyed.
The body of Christ has the assurance that it will not be alone in its battle against principalities,
powers, rulers of darkness and spiritual wickedness in high places. Jesus Christ, the head of the
church, has given the assurance of His presence and victory. Through Him the church has power
to loose and bind, and to pull down spiritual strongholds. This is done through prayer, fasting,
faith and obedience.
For though we walk in the flesh, we do not war according to the flesh.
For the weapons of our warfare are not carnal but mighty in God for
pulling down strongholds,
Casting down arguments and every high thing that exalts itself
against the knowledge of God, bringing every thought into captivity
to the obedience of Christ, 2 Corinthians 10:3-5
In Matthew 16:18 Christ assures his disciples that His church will not be overcome by the forces
of darkness:
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.
Matthew 16:18-19
This Scripture is often quoted when a church goes through difficulties. However, Christ's promise
is not a spiritual blank cheque, to be drawn anytime by anyone, anywhere. True, with this promise
He has given the assurance that the church universal will not be overcome by the gates of
46
L. Berkhof, Systematic Theology. p. 565.
41

hell/hades. Yet, in the past many local congregations have closed down. Their defeat was not due
to the fact that they did not believe the promise, nor that they did not quote this Scripture often
enough. They simply overlooked that there are conditions attached to His promise, which we will
consider after we have explained the above mentioned Scripture.
Excursus: Christ's Promise Regarding the Church

First of all we must understand that Christ will build His church. Hence we have to be part of
His "building programme" and must work according to His conditions and directions, thereby
(a) Builder
First of all we must understand that Christ will build His church. Hence we have to be part of His
building programme and must work according to His conditions and directions, thereby
Secondly we must see, contrary to Roman Catholic belief, that the church was not built on Peter
but on Christ himself. When Christ said to Peter, "And I say also unto thee, That thou art Peter,
and upon this rock I will build my church" (Matthew 16:18a). He was referring to Peter as Petros
(Greek = little rock) and to the rock on which He will build the church as petra (Greek = a mass
of rock). Many consider petra to be the confession of Peter: "Thou art Christ". It is obvious that
the church was not built on any human being, otherwise it would have not been able to withstand
the changes and diversities of time. Jesus uses people, but he does not build his church on them.
The rock on which the church is built, is Jesus Christ himself, and not Peter. In order to
understand this truth we must look at parallel Scriptures which deal with the same issue. The New
Testament tells us:
By the grace God has given me, I laid a foundation as
an expert builder, and someone else is building on it.
But each one should be careful how he builds.
For no one can lay any foundation other than the one
already laid, which is Jesus Christ.
1. Corinthians 3:10-11
Built on the foundation of the apostles and prophets,
with Christ Jesus himself as the chief cornerstone.
In him the whole building is joined together and rises to
become a holy temple in the Lord. Ephesians 2:20-21
As you come to him, the living Stone rejected by men
but chosen by God and precious to him
you also, like living stones, are being built into a
spiritual house to be a holy priesthood, offering
spiritual sacrifices acceptable to God through Jesus
Christ.
For in Scripture it says: "See, I lay a stone in Zion, a
chosen and precious cornerstone, and the one who
trusts in him will never be put to shame." 1. Peter 2:4-6
42

These Scriptures show clearly that Jesus Christ is the cornerstone and foundation on which the
church is built.
(c) Keys
Thirdly, the keys (plural) given to Peter have nothing to do with papal authority, but rather
indicate the authority which Peter received from Christ. The "keys" were used twice. The first time
when Peter "opened" the kingdom of heaven to the Jews, on the day of Pentecost showing the
way of salvation through Jesus Christ (Acts 2). The second time the authority of the keys was
applied when he opened the door for salvation to the Gentiles (Acts 10).
Fourthly, the authority to bind and to loose cannot be used at random, as some have attempted in
recent years. It will help us in our understanding to get the literal translation from the Greek.
There we read, "whatsoever thou bindest on earth shall be having been bound in the heavens, and
whatsoever thou loosest on earth shall be having been loosed in the heavens." In other words we
have to be in agreement with heaven before we can exercise such authority. We can only bind
what has already been bound, and we can only loose what has already been loosed in heaven. Such
understanding will help to prevent unbiblical naming and claiming. In Matthew 18:18 this authority
was extended to all disciples. There it is mentioned in connection with the practise of church
discipline.
After having established these four important facts we must hasten to point out, that the purpose
of the Scripture in Matthew 16:18 is to assure the church of its appointment for victory and not
defeat. Even though this passage indicates that there is a conflict between the church and
hell/hades, it gives the assurance that the "gates of hell" shall not prevail against the body of
Christ.
The meaning of Christ's promise has been interpreted in several ways. Before we take a look at the
two most commonly used interpretations, we must note that hell (KIV) or hades (NIV) has been
described as "a place of the dead", as "underworld" and as "a place of the powers of darkness".
The first view interprets the promise of Christ as an assurance that hades i.e. the region of
departed spirits, will not be able to keep those who are part of the church of Christ, but they will
be part of His eternal kingdom as citizens of heaven. The second interpretation which is quite
interesting refers to an Old Testament custom. In ancient days the elders of the city held council
within the gates of the city, or just outside the city gates. Things pertaining to the welfare and
future of the city and individuals were discussed there, and decided upon (Deuteronomy 21:19;
22:15; 25:7-10). Hence, Jesus wanted to point out that the council of hell, whatever scheme it may
device, shall not prosper against His church. Both interpretations point out valid spiritual truth.
Even if we do not agree with the latter interpretation, it is obvious that Satan and his army
constantly devise schemes, and make plans in order to destroy the church. Some of hell's tactics
are obvious and known, others come as surprises. Hence, it is mandatory for the individual
believer, and for each local assembly to watch and pray in order not to fall prey to the devil's
schemes. No local church closes its doors over night. Only as Christians fail one by one will a
church close down. We must therefore guard ourselves. Quoting this scripture will not help
43

us, if we are not prepared to live as disciples and to make necessary changes in our churches.
Christ has promised that He will fulfil His part. Now it is up to us to live in harmony and brotherly
fellowship, while being formed and changed into the likeness of Christ. At the same time we must
be ready for warfare and spiritual attacks, by wearing the spiritual armour. Once we fulfil our part
His promise will prove true in our life and that of the church. If we follow God's blueprint we will
be victorious and experience His presence and blessings.
In recent years, the church has not only recognized (once again) its spiritual power and authority
but used it in its warfare against sickness, and demon forces. Since then the terms "powerevangelism" and "power-encounter" have been coined. But as the church exercises its spiritual
authority certain precautions must be taken. Firstly, not every supernatural manifestation should be
accepted without the testing of spirits. Secondly, the supernatural must not be used as a
sensational attraction, nor as entertainment in the church. When supernatural manifestations take
place they must bring about change in the lives of the believers. Those "slain in the Spirit" must get
up and walk in closer fellowship with the Lord otherwise such experiences become questionable.
Lately there has been a new but false understanding of the church militant. Especially in South
America the Roman Catholic Church has introduced a "Liberation Theology" which advocates that
Christians should take up arms and fight against the social and political oppression in their
country. They claim that Jesus would do the same if he walked the earth today. However, such
militancy is foreign to the Gospel. Jesus preached forgiveness and love of our enemies. He spoke
out against injustice, but never promoted militant rebellion of the masses. His warfare was spiritual
and so must ours be.
(4) Fulfilling Its Role in Society
The church is appointed to fulfil its role as light of the world, thereby shining in spiritual darkness
which surrounds it. Further, it is expected to be the salt of the earth, preventing the world from
total moral decay. And finally it must follow its prophetic role by speaking out against moral
wrong, and by calling people to turn to God.
While we are on earth we will be involved in spiritual warfare. In the past, some battles were lost
because we failed to be close to Christ. However, the church of Jesus Christ can live in victory.
There is no need for defeat. The Word of God encourages us to keep what we have, so that no
one can take our crown. If we hold out and stand firmly on Christ's accomplished victory, we will
join all those who have triumphed and who are presently enjoying His presence in eternity.
Christ will soon come in the clouds to take away His church. Scripture tells us that the living saints
and the dead in Christ, who will rise first, will meet Him in the air. This will all happen in a
twinkling of an eye. Before this takes place the signs of the times will be fulfilled, something we
can witness at this very moment.
Presently, His body is fulfilling its role as salt of the earth, preventing it from total moral decay. It
44

is the prayer and the witness of the church which keeps the world from God's wrath. As soon as
the church has been removed, chaos will break loose. The Antichrist will be revealed, who will
reign for seven years. The first three and a half years of his reign will be relatively peaceful, but the
second half will be marked by full-scale tribulation, as God's wrath will be poured out on all
mankind. During his reign the Antichrist will cause all men, both great and small to receive his
mark on their hand or forehead, without which no one can buy or sell. Finally he will gather all
nations for the battle of Armageddon, attempting to destroy the Nation of Israel. During this time
the judgment of God will be so severe that people will cry to the mountains to fall upon them.
They will seek death, but death will flee from them.
Those who belong to His body will escape this dreadful tribulation. They will be with Christ
forever, rejoicing in His salvation and victory, celebrating at the "Marriage Supper of the Lamb",
in heaven.
At the end of the tribulation Christ and His saints will return to earth. The Antichrist and his
coalition will be defeated and Israel will recognize their Messiah. Satan will be bound and thrown
into the bottomless pit, after which the saints will reign with Christ for thousand years.
CONCLUSION
These things are to take place very soon. Christ is preparing to come for His bride. Hence, the
church has to strive earnestly to manifest the characteristics of the early church, and to fulfil the
mandate, which God has given it. The church must, as never before, reach out to a dying world,
disciple those won, and live in an atmosphere of expectancy and brotherly love. If there was ever a
time in which it counted to labour for God, and to watch and pray, then it is now!
In conclusion we have to ask ourselves, are we the church God wants us to be? Scripture tells us
that Christ endeavours to sanctify and cleanse the church with the washing of water by the Word,
so that He might present it to Himself as a glorious church, not having spot or wrinkle or any such
thing, but holy and without blemish (Ephesians 5:26-27). Are we willing to let Christ do His work
in us, so that we will be "presentable"? Are we praiseworthy like the church in Philadelphia
(Revelation 3:7-11), or must we be corrected and rebuked like the other six churches mentioned in
Revelation? Since they had slackened in their commitment, God challenged them to return to their
first love (2:4), to rid themselves of false doctrine (2:14-15) and of fornication and idolatry (2:20),
to be watchful and to present perfect works (3:2). He further showed them their deadness (3:1)
and rebuked them for being lukewarm, wretched, poor miserable, blind and naked (3:15-17). If
Christ would speak to our church what would He have to tell us? As His body we must allow Him
to reveal our condition and to do the necessary work in us and in our midst. Only then will we be
part in the Church triumphant.
45
46
REVIEW QUESTIONS ON INTRODUCTION
1. Briefly discuss why many believers today, desire to be part of the early church?

a. What was mandatory for Moses, while building the tabernacle?
b. What happened after the tabernacle was completed, exactly according to the pattern
received from God?
c. What will happen when we follow God's instructions concerning the building of His church?
3. True or False:
1. _________ The purpose of his study is to gain a scriptural concept of the nature of the church.
2._________ This study will show how the church always abided throughout its history by the
concepts given by its founder, Jesus Christ.
3. _________ This study will endeavour to show the difference between the visible and invisible
church.
4. _________ This study will address fifteen characteristics and mandate of the church.
5. _________ It will be important to see that the church has no role in the present society.
47
REVIEW QUESTIONS ON NATURE OF THE CHURCH

1. Definition:
Give the meaning of the Greek term ekklesia.
2. True or False
_____________ The church has been defined as organization
_____________ The church has been defined as organism
_____________ The brotherhood/fellowship aspect sees the church as an external visible
organization.
_____________ Ignatius was one among many who influenced the hierarchical understanding of
the church.
_____________ According to Klotsche upon Augustines doctrine of the church was the structure
of the papacy built.
_____________ The reformers broke totally with the institutional concept of the Roman Catholic
church.
_____________ The ecclesiastical families are polarized mainly into thre main camps
3. Listing:
List the three ecclesiastical families or main camps into which the church has been polarized
throughout its history
(1) ___________________________________________________
(2) ___________________________________________________
(3) ___________________________________________________
4. Listings:
Name the three church fathers, who were influential in the development of the institutional
concept.
(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
5. Matching:
__________ Scriptural approach
__________ doulos
__________ Invisible Church
__________ universal church
__________ Visible Church
a. True Church
b. Church on earth
c. katholikos or catholic
d. Fellowship aspect
e. slave
48
Review Questions
6. Short answer:
Which two models were rejected by Jesus?
(1)_______________________________________________________
(2)_______________________________________________________
7. Explain briefly
Why must the church have an organizational structure, even though it is not primarily an
institution?
8. List three of the "institutional structures" of the early church.

(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
9. Briefly explain
Why did people join the church without being born again?
10. Short answer

What does the parable of the sower indicate?
49
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/EVANGELISM &

DISCIPLESHIP

(a) What was the primary task of Jesus during His ministry on earth?
(b) What were two of the results of the evangelistic approach of the early church?
1.
2.
2. Listing:
What are the two preconditions which an individual must meet before he can become a
member in the church?
(a) __________________________________
(b) __________________________________
3. Short Essay:
Should people be accepted as members into the church who do not desire the infilling of the Holy
Spirit?

According to Matthew 22:36-39 what are the marks of a true disciple?

What was the cross used for even before the times of the New Testament?
6. Multiple Choice:
The primary task of the church is:
a.
b.
c.
d.
Proclaiming the Good news, i.e. evangelize

To pay the pastor
The build a nice building
To entertain the believers by offering good programs
50
Review Questions
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/PRAYER

1. True or False:
1. _________ The New Testament church was birthed during days of prayer.
2. _________ The early Christians spend little time in prayer and fasting.
3. _________ The early church had regular, i.e. planned and scheduled times of prayer
4. _________ Prayer is one of the things much discussed and little practiced by many Christians.
5. _________ Those who lead prayer meetings do not have to prepare they just must leave
everything to the Holy Spirit.
2. Listings:
A. Give two examples of the observation of regular prayer times in the book of Acts?
(1)_______________________________________________________
(2)_______________________________________________________
B. Which four elements are important for victory in spiritual warfare?

(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
(4)_______________________________________________________
4. Explain briefly:
How can people dominate prayer meetings?
5. Short answer (one sentence).

What must we do if we want God to speak?
51
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/HOLY GHOST

REVIVAL
1. Explain briefly:
What reason has been suggested, why the book of Acts has no appropriate ending?
2. True or False:
1. ________ The 120 who waited for the Holy Ghost were people without fault.
2. ________ Those who waited for the Holy Ghost baptism were strong Christians
3. ________ The moral situation in society during the days of the early church was much better
than today.
4. ________ The political situation during the time of the early church was repressive.
5. ________ The challenges which the early church faced through the religious context in which it
existed was overwhelming?
2. Briefly describe the moral situation at the time of the early church.
4. Briefly describe the religious situation at the time of the early church.
5. Listing
What are the implications of revival? Indicate the right answers.
a.
b.
c.
d.
e.
The church merely edifies itself

To be Holy Ghost filled
To be Holy Ghost directed
To experience Holy Ghost results
To expect large offerings
52
Review Questions
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/FELLOWSHIP
1. Listing
Which 5 aspects does the Greek word koinonia characteristic?
1. _____________________________
2. ____________________________
3. _____________________________
4. _____________________________
5. ____________________________
Briefly describe
2. How did the members of the early church care for one another?
3. In what sense does the Jim Jones affair serve us as a warning?
4. What is a major contributing factor to spiritual growth?
__________________________________________________________
5. What two tribal problems does the church in Africa face?

(1)_______________________________________________________
(2)_______________________________________________________
6. What does the Greek word koinonia characteristic?

a.
b.
c.
d.
e.
f.
g.
Care for one another

Having everything in common
Learning and shaping
No room for discrimination
Breaking of bread
All of the above
None of he above
53
REVIEW QUESTIONS ON CHARACTERISTICS AND

MANDATE/WIDOWS,ORPHANS AND THE POOR
1. True or False?
1. ___________ In the Old Testament God was never concerned about the poor.
2. ___________ Christ only came to preach the Gospel to the poor but was not concerned about
their economical well being.
3. ___________ The way we tread the poor has a bearing on where we spend eternity.
4. ___________ The Word of God shows that the early church was much involved in helping the
underprivileged.
5. ___________ Paul had forgotten to care for the poor and was challenged by the leadership in
Jerusalem because of this neglect.
2. List some scriptures which point out God's concern for the poor.
3. Briefly explain:
A. Why did Pentecostal churches "neglect" to help the poor, in the past?
B. Why must we be cautious whom we help? Should we help anyone who asks for help? If not
why not?
C. To whom is the mandate to help the needy given?
54
Review Questions
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/MINISTRY
1. True or False?
1. _______ The early church equated ministry with position and prestige.
2. _______ The early church equated ministry with service and humility
3. _______ Every member is called to contribute towards the edification and growth of fellow
believers
4. _______ Only the leadership of the church can and should minister to other believers.
5. _______ Leaders are place into the churchnot to rule but to lead by example.
In the church of Christ there are no _________ and ______________, but all are called to
Ministry.
3. List the five leadership gifts, commonly referred to as "five-fold ministry".

(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
(4)_______________________________________________________
(5)_______________________________________________________
4. Briefly explain:
What was the ministry of deacons connected with, in the early church?
What will help the church to be fully effective in its mission?

5. Multiple Choice:
a.
b.
c.
d.
e.
In the church of Christ some are meant to be spectators

In the church of Christ all believers are called to minister
In the church of Christ ministry is restricted to the leadership only
In the church of Christ some are called to be performers.
All of the above
55
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/GROWING PAINS
1. True or False:
_______ We would fail to portray a true picture of the New Testament Church if we would
overlook the fact that it had its problems and difficulties.
_______ The church in its early stages was not threatened with division and fractions
_______ Some believers in the early church preferred some leaders over others.
_______ Too many congregations have been started out of competition, pride, jealousy and
personality cult.
_______ Some Christians who follow the Lord for several years are still spiritual infants.
2. Listings:
Which two problems nearly caused division in the early church?
(1) ______________________________________
(2) ______________________________________
3. Briefly explain:
Why must contemporary immature Christians be challenged to deepen their walk with God?
4. Essay:
What is the spiritual duty of the leadership regarding growing pains? Explain.

To reach spiritual maturity involves a constant ________ between the ______ and the Spirit.
56
Review Questions
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/CHURCH

DISCIPLINE
1.Fill in the blanks:
God's standard of holiness expresses itself in two ways, namely ___________ and ____________.
2. Short answer: (one sentence)

What will be the result when we fail to practice discipline?
3. Multiple Choice:
The purpose of church discipline is.
a)
b)
c)
d)
e)
f)
g)
That Gods name will not be profaned

To save and restore the soul of the backslider
To get even with the transgressor
To maintain the standard of holiness
To retaliate for what the sinner has done to the church
None of the above
All of the above
4. Explain briefly: Why is church discipline not exercised in some African churches?
5. Explain briefly: When should we excommunicate?
57
REVIEW QUESTIONS ON CHARACTERISTICS AND MANDATE/SELFSUPPORTING CHURCH
1. True or False:
_____ The New Testament Church was a self supporting church
_____ The early church received funds sent from a foreign missions board.
_____ Early believers understood that true Christianity meant sacrifice, which included the
financial aspect.
_____ Tithing is merely and Old Testament command no longer valid for New Testament
believers.
_____ Paul worked with his hands and did therefore not receive financial help from churches
2. Brief answer
Who approved and endorsed the giving of tithes? Give the name and Scripture.
Name: ________________________________
Scripture: ______________________________
Biblical Christianity gives __________________ and without being forced.
4. Explain briefly:
What strange idea do some believers have about servants of God?
5. What does it take to manifest the characteristics and to fulfil the mandate of the church?
(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
(4)_______________________________________________________
(5)_______________________________________________________
(6)_______________________________________________________
58
Review Questions
1. Definition
What is the church on earth and heaven referred to?
Earth: __________________________
Heaven:_________________________
2. Explain why Christ's promise to the church, that the gates of hell will not prevail against it is
not a blank cheque.
3. Explain. On whom is the church built?
4. Listing:
On which two occasions did Peter use the keys of the kingdom of heaven?
(1)_______________________________________________________
(2)_______________________________________________________
5. True or False:
______ The keys given to Peter indicate papal authority.
______ The authority to loose and bind cannot be used at random.
______ Genuine supernatural manifestations in the church must bring about change in the lives of
the believers.
______ Those slain in the Spirit must get up and walk in closer fellowship with the Lord.
______ Jesus promoted militant rebellion of the masses.
59

6. Multiple Choice:
The church should fulfil the following roles in society:
a.
b.
c.
d.
e.
f.
g.
By refusing to abide by the laws of a given nation, since they are citizens of heaven.
To be light an salt of the world
Fulfil its prophetic role by speaking out against moral and by calling people to turn to God.
To participate in militant action
All of the above
B&C
A&D
7. Short answer. (one sentence)

How does Christ expect His bride to be?
8. Listing
God challenged the six churches in Revelation. List three things He required them to do?
(1)_______________________________________________________
(2)_______________________________________________________
(3)_______________________________________________________
60
BIBLIOGRAPHY
Berkhof, Hendrikus. The Christian Faith, Grand Rapids: Eerdmans, 1979
Berkhof, L. Systematic Theology, Grand Rapids: Eerdmans, 1977.
Berkouwer, G.C. The Church, Grand Rapids: Eerdmans, 1976.
Bromiley, Geoffrey W. Historical Theology: An Introduction, Grand Rapids:
Eerdmans, 1978.
Brunner, Emil. The Christian Doctrine of the Church, Faith and the
Consummation. Trans. by David Cairns. Philadelphia: Westminster, 1962.
Bubna, Donald. "Redemptive Love" Leadership, Summer 1981
Carter, C.W. ed. A Contemporary Wesleyan Theology, 2 Vol. Grand Rapids:
Zondervan, 1983.
Calvin, John. Institutes of Christian Religion., ed. by John T. McNeill, translated
by F.L. Battles, 2 Vol. Philadelphia: Westminster Press, n.d.
Greensdale, J.L. Shepherding the Flock, Naperville: SCM Book Club, 1976.
Henry, Carl F.H. ed. Basic Christian Doctrines, Grand Rapids: Baker Book
House, 1971.
Kelly, Dean M. Why Conservative Churches are Growing, New York: Harper
and Row Publisher, 1977.
Klotsche, E.H. The History of Christian Doctrine, Grand Rapids: Baker Book
House, 1979.
Nee, Watchman. Das Normale Gemeindeleben, Wuppertal: Brockhaus Verlag,
1974.
Pearlman, Myer. Knowing the Doctrines of the Bible, Springfield: Gospel
Redman, Gerald. Life Management, Cleveland: Pathway Press, 1989.
Sider, Ronald. "Spare the Rod and Spoil the Church" Eternity, October 1976.
Sjberg, Tage. Neutestamentliche Gemeinde, Erzhausen: Leuchter Verlag,
1980.
Snyder, Howard A. The Community of the King, Downers Grove: Intervarsity
Press, 1977.
The Church of God Order of Discipline, Cleveland: General Executive Offices,
n.d.
61

Thiessen, John C. Pastoring the Smaller Church, Grand Rapids: Zondervan
Vine, W.E. An Expository Dictionary of New Testament Words, Old Tappan:
Fleming H. Revell Company, 1966.
Wilson, Frank D. Faith and Practice, New York: Morehouse-Gorham, 1948.
62

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MINISTERIAL FORMATION PROGRAMME

CHURCH OF GOD WORLD MISSIONS

A NEW TESTAMENT CHURCH

Harare, Zimbabwe 1991

I. NATURE OF THE CHURCH

4. Institutional Aspect According to Scripture

II. CHARACTERISTICS AND MANDATE OF THE CHURCH

A New Testament Church in an African Setting

III. CHURCH MILITANT AND CHURCH TRIUMPHANT

A NEW TESTAMENT CHURCH IN AN AFRICAN SETTING

A New Testament Church in an African Setting

I. NATURE OF THE CHURCH

A New Testament Church in an African Setting

Nature of the Church

A New Testament Church in an African Setting

Nature of the Church

A New Testament Church in an African Setting

Upper Room (Acts 1:13)

Nature of the Church

A New Testament Church in an African Setting

II. CHARACTERISTICS AND MANDATE OF THE CHURCH

A New Testament Church in an African Setting

Characteristics and Mandate of the Church

A New Testament Church in an African Setting

Tage Sjberg, Neutestamentliche Gemeinde. Erzhausen: Leuchter Verlag, 1980), p.71.

Characteristics and Mandate of the Church

A New Testament Church in an African Setting

Characteristics and Mandate of the Church

A New Testament Church in an African Setting

Characteristics and Mandate of the Church

4. HOLY GHOST REVIVAL

(c) Political Situation

A New Testament Church in an African Setting

Characteristics and Mandate of the Church

A New Testament Church in an African Setting

Characteristics and Mandate of the Church

A New Testament Church in an African Setting

PLEASE REVIEW THE PREVIOUS LESSON WITH THE

Characteristics and Mandate of the Church

6. WIDOWS, ORPHANS AND THE POOR.

A New Testament Church in an African Setting

Characteristics and Mandate of the Church

7. MINISTRY IN THE BODY OF CHRIST

Carl F.H. Henry, p. 245.

A New Testament Church in an African Setting

Characteristics and Mandate of the Church

A New Testament Church in an African Setting

Watchman Nee, Das Normale Gemeindeleben. (Wuppertal:Brockhaus Verlag, 1974), p. 22.

Characteristics and Mandate of the Church

A New Testament Church in an African Setting

PLEASE REVIEW THE PREVIOUS LESSON WITH THE

Characteristics and Mandate of the Church

A New Testament Church in an African Setting

Characteristics and Mandate of the Church

A New Testament Church in an African Setting

Donald L. Bubna, "Redemptive Love," Leadership. (Summer 1981), p. 80.

Characteristics and Mandate of the Church

A New Testament Church in an African Setting

Characteristics and Mandate of the Church

A New Testament Church in an African Setting

III. CHURCH MILITANT AND CHURCH TRIUMPHANT

L. Berkhof, Systematic Theology. p. 565.

A New Testament Church in an African Setting