Introduction
All believers making up the universal church are related to God as, for instance, His children, sons, people, heirs, household, habitation, and elect. However, we need to remind ourselves constantly that the local assembly is also connected to God. In these articles we collect together (alphabetically), and comment on, the seven designations of the local assembly as linked directly to God.
Gods building: 1 Corinthians 3.9
The context is Paul and Apollos as workers together. Having introduced the idea of the planter and the waterer in Gods husbandry, Paul expands the idea to that of a wise masterbuilder and foundation-layer (Paul himself), and the subsequent builder (Apollos), of Gods building, the local assembly in Corinth. While the Corinthians were now aligning themselves to one or the other of them, Paul is careful to say that they were "ministers by whom ye believed, even as the Lord gave to every man" (v.5). They were both servants, and neither was a master, for they were "Gods fellow-workmen" (v.9, NT)!
The Apostle then takes the opportunity to expand on the idea of the local assembly as Gods building and says, "let every man take heed how he buildeth thereupon" (v.10). The foundation had given the building its character, in fact it was "Jesus Christ" (v.11) and this was unchangeable. The subsequent material for the building - built itself on the foundation - must be consistent with the character of the foundation in Gods building. The possible kinds of material are listed metaphorically as gold, silver, precious stones, wood, hay, and stubble. The weighty, expensive and enduring gold, silver, and precious stones are to be seen in comparison to the lightweight, voluminous, cheap and combustible wood, hay, and stubble. The work of each worker in a local assembly will be "made manifest: for the day shall declare it" (v.13). This "day" is obviously the Judgment Seat of Christ, when the fiery glance of the Lord Jesus (Rev 1.14; 2.18) will be brought to bear.
Every new modern building material has to undergo a combustion test. The fire reveals if it is acceptable, and if it passes this test it is rewarded with a certification. Every effort of a worker in a local assembly will be rewarded if it is in character with the foundation, i.e., Christ. As has been noted before, the assessment of the work is not of what size, but of what sort it is! Any work that has passed the test of the penetrating gaze of the Lord Jesus will be rewarded, but if it fails, then the worker will suffer the loss of what he would have had as a reward. However, the salvation of the worker is never in question, even though he has been through the unavoidable fiery trial. Paul emphasises the inescapability of this judgment: "we shall all stand before the judgment seat of Christ" (Rom 14.10); "we must all appear before the judgment seat of Christ" (2 Cor 5.10).
If we kept reminding ourselves that the assembly is Gods building and that anything we build into it will be personally assessed by the Lord Jesus, we would be the more careful about what we do.
The church of the living God: 1 Timothy 3.15
As we shall see later, Pauls purpose in writing this epistle to Timothy was to remind him how people ought to behave in Gods house, and then he expands the thought of the house by saying that it is the church of the living God. The church (assembly) of the immediate context was the called out company of believers in Ephesus. This company belonged to God, but, as Paul says, He is the living God. In great contrast to the splendid temple of Diana that they had known and at which they had worshipped previously, this house of God was in fact a group of people who belonged to the living God not to a lifeless idol.
What a contrast: "the great goddess Diana" (Acts 19.2435) and the living God! Timothy would be reminding the Ephesians about this and expecting that the truth that they were "the church of the living God" would solemnise their thoughts about their behaviour as members of the assembly. This living God is "the Saviour of all men, specially of those that believe" (1 Tim 4.10) in whom Paul trusted and whom the rich Ephesian believers should also trust (1 Tim 6.17).
The flock of God: 1 Peter 5.3
Peter, by now an elder in a local assembly, exhorted the elders of the local assemblies of believers to whom he was writing that they should "Feed the flock of God". The words he uses "The elders which are among you" (v.1); "the flock of God which is among you" (v.2), show that although they had responsibility they did not have ownership of the flock. They had to be role models (ensamples, models, NT) to the flock and not lords over it. For them the chief shepherd would appear and give them their special reward, the unfading crown of glory. Note that the expression translated "Gods heritage" (v.3) has the word "Gods" in italics in the Authorised Version. This indicates that the original Greek text did not have the word in it, but the translators thought it was to be understood. Other translators vary, so Darby has "your possessions", while the Revised Version renders the expression "the charge allotted to you". However it is translated, it is clear that God gave the elders responsibility over the assembly, but it was never their assembly.
Gods people have always been His flock (e.g. Psalm 78.52), and He has always entrusted the shepherding to responsible men, e.g. "Thou leddest thy people like a flock by the hand of Moses and Aaron" (Ps 77.20). The emphasis here is the shepherding that believers in a local assembly now needed they, too, had to be fed and led. The Lord Jesus, the Chief Shepherd, entrusts this to local shepherds today, and He will reward tomorrow. As we have often been reminded, the Lord Jesus is the Good Shepherd in death (Jn 10.11); the Great Shepherd following His resurrection (Heb 13.20); and Chief Shepherd at His appearing, (1 Pet 5.4.)
An habitation of God through the Spirit: Ephesians 2.21,22
In his ministry, the late William Trew of Cardiff often pointed out that the habitation of God spoken of here is the local assembly, which shares the same designation and distinction with the universal church (see also W W Fereday). This is shown in the phrase "ye also" (v.22), where the "ye" is emphatic, pointing particularly to the readers. In this epistle the Apostle Paul has been at great pains to show that Gentiles believers, with all their previous disadvantages, were now on an equal footing with Jewish believers in Christ. They were not just blessed through Jewish believers but now they were blessed along with them.
The idea of a habitation of God takes us back to the tabernacle and the temple. Moses expressed his wish: "he is my God, and I will prepare him an habitation" (Ex 15.2). This came about when God revealed His plans for the tabernacle. Later Solomon built the temple and said, "I have built an house of habitation for thee, and a place for thy dwelling for ever" (2 Chr 6.2). Then the Psalmist was able to say, "Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth" (Ps 26.8). Against this background comes the idea of Gods present habitation. However, this present habitation for God in Ephesus was not the work of any man, but was "through" or "in the Spirit" (NT, RV) .They were being "builded together", and the purpose of the building was that God should have a habitation in the Spirit, where He could be worshiped in spirit and in truth.
Note that the importance of the Holy Spirit for the Ephesians is shown by the prepositions used with respect to the Holy Spirit in this epistle, i.e., with (1.13; 5.18); by (2.18; 3.16); in (2.22, JND; 3.5, JND; 6.18), and of (4.3; 6.17).
No wonder the Apostle begins his next sentence: "For this cause I Paul bow my knees" (3.1,14). There was no greater incentive for Paul to pray for this Gentile assembly - they were now "an habitation of God".
To be continued.