church: sticks and stones?, or flesh and bones?
church, Strong's 1577, Greek, ekklesia; from a compound of 1537 and a derivative of 2564; a calling out . . .".
1537. ek or ex, a primary preposition denoting origin, from, out . . ."
2564. kaleo; to call . . . ", call forth, call by name, to address.
The word "church" is translated from words meaning "the ones called out" or the "called-out ones". This is not what most people think of when you say the word church.
The first definition given in our dictionary (1) is, "An edifice for public, esp. Christian, worship; . . .". Stop anyone on a street and ask, "Where is the nearest church?" and they will direct you to a building. Ask where they go to church, and, if they attend one, they will give you the name on a sign, either on a building or in front of a building.
Do you "belong" to a building? Are you a member of a "signboard"?
Did Christ say, ". . . upon this rock I will build my (stone, brick or wood structure) . . ."? (Mat. 16:18).
Did Paul address his letters, "To the (billboards) of Asia . . . " (and Macedonia, Galatia)? (1 Cor. 16:19; 2 Cor. 8:1; Gal. 1:2, 22).
But how did we get from the Greek "called out" (the people) to the English, "edifice" (a building)? Our dictionary (1) explains that our English word, "church" comes from Old English circe, or cirice, which developed as the equivalent of the German kirche, which "probably" came from Late Greek kyriakon or "Lord's house".
Paul referred to "the church that is in their (his, your) house" (Rom. 16:6; 1 Cor. 16:19; Col. 4:15; Philemon 2) which makes no sense if a church equals a building.Why were the "called out ones" meeting in houses?
God made a covenant with Abraham because of his faith and obedience. He honored that covenant by offering to dwell with Israel (in a "tabernacle", a portable tent.). When Hiriam offered David the materials and workmen to build him a royal palace (to be "like all the nations", 1 Sam. 8:5, 19-20) he agreed, but then became embarrassed that his house was fancier than God's (2 Sam. 7:2). But instead of choosing to live in something less than what the God of the universe chose (a tent), he insisted that God upgrade his accommodations by allowing David to build him a "house" (Temple). Of course up to this point, only pagan gods had "temples" and God refused at first. But just as he allowed the Israelites to have a human king ("like all the nations"), he agreed in part, to David's request. The house could be built but not until the reign of Solomon (2 Sam. 7:5-13). And even Christ referred to it as "my Father's house" (Jn. 2:16).
A temple was built three times. Because of Israel's and Judah's disobedience, the temple was also destroyed three times.
While Judah was in captivity in Babylon, the practice of building synagogues originated as a partial substitute for the Temple. Jewish traditions, like tax laws, never seem to get repealed. So, even after the Temple of Herod was completed, the majority of Jews still "worshiped" in synagogues. They couldn't offer sacrifices there and the Priests didn't go there to teach the law. The scribes and Pharisees taught there, but then they weren't Levites or Priests, so synagogues bore little resemblance to what God had instituted at Mt. Sinai. In effect, they are imitation "temples".
God never dwelt in a synagogue. Christ never referred to a synagogue as "my Father's house". Christ's followers had to meet in their own houses as the Jews persecuted them out of the synagogues.
The "Christian" practice of building "church buildings" originated from a combining of the concept of the Jewish synagogue (or imitation temple) with the pagan "temples" for the worship of idols. The original temple idea of David, although it came from a pure heart (David's), was a human idea. Remember that God had designed a "portable" structure that the people could take with them where ever they went. He did not originate a fixed structure that required the people to travel great distances, in order to have access to him.
Where is "the temple" today?
"Know you not that you are the temple of God, and that the Spirit of God dwells in you? . . . for the temple of God is holy, which temple you are." (1 Cor.3:16-17).
Where are the "sacrifices" today?
"I beseech you brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God which is your reasonable service." (Rom.12:1).
Where are we to pray, normally?
"But you, when you pray, enter into your closet, and when you have shut your door, pray to your Father which is in secret; and your Father which sees in secret shall reward you openly." (Mat. 6:6).
Where do we go to meet with God?
David wrote that there is no place where God is not present. (Psa. 139:7-16).
The Sabbath command was specific about where to be on the sabbath day. ". . . How long refuse you to keep my commandments and my laws?
See, for that the Lord has given you the sabbath, therefore he gives you on the sixth day the bread of two days; abide you every man in his place, let no man go out of his place on the seventh day.
So the people rested on the seventh day." (Ex.16:28-30).
Notice that they did not gather at the tabernacle on the sabbath day. When they did assemble there, it was by special command only. God did not command "weekly church services". The time Israel spent between Egypt and Canaan was supposed to simply be a trip, not an era. It was only because of Israel's disobedience and lack of faith that the "trip" took 40 years. During that 40 years, they stayed "in their place" (near their tents) on the sabbath.
Actually, there were at least three different "tents". Moses set up a tent, "the tabernacle of the congregation" (more properly "tent of meeting") outside of the camp of Israel (Ex. 33:7). Moses entered this first tent for face-to-face meetings with God (Ex. 33:8-11).
All Israel contributed the materials and skilled workmen constructed the second tent, the "Tabernacle" which was located in the midst of the camp of Israel (Ex.35-40). Moses was not allowed inside this tent (40:35).
We are not told what happened to this "Tabernacle". Tents, even the best made tend to wear out. This one took about nine months to construct and was first erected on the first day of the second year after leaving Egypt (ca. 1490 BC).
From the time of Joshua until the time of David, the ark (and perhaps the tabernacle) was kept at Gilgal, then Bethel, and finally at Shiloh. When the ark was captured by the Philistines, the tabernacle is not mentioned. The Philistines kept the ark at Ashdod and then at Ekron until returning it to the Israelites. It was at Bethshemesh briefly and then taken to Kiriath-jearim (Baale) where it was kept for 20 years in a private home (1 Sam. 7; 2 Sam.6).
[Notice that 2 Sam. 6:2 explains that Kiriath-jearim (of 1 Sam 7) came to be called "Baale of Judah", or "Lord of Judah". Baal or "lord" was an acceptable name of God at that time.]
The third tent was erected by King David in Jerusalem (2 Sam. 6) sometime after 1048 BC. The ark of the covenant was later moved into the the Temple of Solomon. Construction of this fixed Temple began in 1011 and was completed in 1004 BC (1 K. 6).
From the time of Joshua's conquest of Canaan (1451-1426 BC) until the Temple of Solomon (1004 BC) there were no weekly "church" services at the "tabernacle". During part of this time it appears that there was no "tabernacle". God's sabbath commandment that everyone "stay in his place" was still in effect. The teaching that was done, was mostly by parents teaching their children. Prophets (teachers) were rare. The sacrificial services of Solomon's Temple ended when it was destroyed in 585-589 BC (2 K. 25:8-9). From 1004 to 589 is only 415 years. Even during this time, there were not always sacrifices as the law had been completely lost. (2 K. 22:8-13).
God's plan was that all Israel would be priests (teachers of the law) for the world, "And you shall be unto me a kingdom of priests, and an holy nation. . . .". And the parents would teach their own children (Ex. 12:26). When Israel failed to live up to God's offer (Ex. 10:19) he chose Aaron and his descendants (Levites) to serve as priests for Israel (Ex. 28:1). In effect, God was ready for Israel to demonstrate to the world, successful living through obedience to God. But instead of teaching others by example and word, Israel was in need of being taught.
There is a later parallel with the "called out ones" in Paul's time. "For when for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For everyone that uses milk is unskillful in the word of righteousness: for he is a babe. But strong meat belongs to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." (Heb. 5:12-14).
If you claim to be a follower of Christ, a spiritual son of Abraham, an heir to the covenant promises, are you ready for (spiritual) steak, or are you dependent upon baby formula. Are you prepared to teach or still in need of being taught?
Getting back to Israel, instead of weekly services at the Tabernacle (or Temple), the Levites who were supposed to be teachers, were scattered throughout Israel for the convenient access of all Israelites. They lived in their own homes in all the communities of all the other tribes of Israel. There was no "local temple". Even the concept (as a place of sacrifices) was outlawed by God (Deu. 12:10-14). God's pattern was that teachers were available everywhere and at anytime. God gave Israel land at the commercial crossroads of the known world, so that Israel as a teacher would be convenient to the whole world.
Christ did not build synagogues. Much of the time he didn't even speak there, choosing to go where the people were. After his fame spread, the people came to hear him, usually outside.
The disciples did not build synagogues, even outside Israel where they had no reason to fear reprisal from the Jews who practiced Judaism. The "called out ones" met in each other's homes.
Rom. 16:5, ". . . greet the church (called out ones) in their house."
1 Cor. 16:19, ". . .with the church (called out ones) in their house."
Col. 4:15, ". . . and the church (called out ones) in his house."
Philemon 2, ". . .to the church (called out ones) in your house: . . ."
[According to Christ, he didn't have a personal residence (Mat.8:20). He couldn't have asked the disciples to give up "everything" if he hadn't done the same (Lk. 9:62).]
Today we think of people going to church (a building) to find God. We limit God to a box, a fancy one sometimes, but it's still just a box.
God specified a portable residence, called in the Hebrew ohel or "tent" and mishkan or "residence". Both words were translated into the English as "tabernacle" which has no meaning for most of us. The word mishkan also means a shepherd's hut and the significance is obvious. A shepherd leads the sheep to green pastures (Psa. 23). There is only one true shepherd (Jn. 10:1-2, 7, 11, 14, 16; Heb. 13:20; 1 Pet. 2:25, 5:4).
But times change. Today we have feed lot operations, where livestock are kept locked up in a barn, for their own "protection". They are fed synthesized food products, sometimes the remains of other animals, which they would reject if they had the choice of green pastures. The purpose you see, is not to benefit the livestock, but to enrich the "shepherds" while keeping the livestock in a controlled environment.
So the next time someone asks you, "Where is the church?", or "Do you go to church?", think about this. God instructed Moses to build a "sanctuary" (Heb. miqdash, "holy place") in which he could dwell among Israel (Ex. 25:8). This was a temporary physical "shadow" of the "heavenly things" (Heb. 8:5). The true sanctuary is God's throne in heaven (Heb. 9:24) where our only true High Priest serves (Heb. 6: 19-20, 10:19-21). This is the temple where our sacrifices are received. Christ's sacrifice of himself for us gains us access beyond the "veil" (Heb. 6:19; 9:26; 1 Cor. 5:7). Our daily sacrifices (Heb. 13:15-16, Psa. 116:17; 51:16-17) are received there.
This is our "general assembly" (Gk. 3831, paneguris, "mass-meeting", i.e. (fig.) universal companionship:--general assembly), (Heb. 12:22-23).
In Christ's vision of "revelation" to John (the book "Revelation"), John sees the heavenly "mount Zion" (Jerusalem) and there is no building on it, just people (Rev.14:1). So what does he mean when he uses the word temple in chapters 3, 7, 11, 14, 15, and 16? Is there a building or not? In chapter 21 John says, "I saw the holy city, new Jerusalem, coming down from God out of heaven, . . ."(v.2). ". . . that great city, the holy Jerusalem, descending out of heaven from God." (v. 10). John then describes in detail and gives exact measurements of the streets, the walls, the gates and the foundations. "And I saw no temple therein: . . ." (v.22).
In Rev. 11:1, John is not measuring a (non-existent) building but the people, "them that worship therein." He is instructed to not measure the "court of the Gentiles", those people who are unconverted ("gentiles"), (v.2).
That the temple is a group of people and not a structure made with tools is good news for those "pillars" (3:12) who would otherwise serve as nothing more than dumb posts. This also eliminates the need for those burdensome "building funds" as the temple "grows" (Eph. 2:21). The foundation being "the apostles and the prophets, Jesus Christ himself being the chief corner stone:" (v.20). "In whom you also are built together for an habitation of God through the Spirit." (v.22).
If Christ is not your personal and only High Priest, then who on earth are you worshiping? If he is your High Priest, why would you go to any other priest (or rabbi, or preacher, or "intercessor")?
If the sacrifices which God accepts are spiritual and not physical, why do you give offerings elsewhere?
Christ died to get you direct access to God in the true sanctuary. Why worship anywhere else?
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(1) New Webster's Dictionary of the English Language, Ency. Ed., Delair, 1981.
Note: We have addressed only the subject of "church" in the sense of a place of worship. We are also instructed to fellowship and to exhort, comfort, encourage and to love one another. From personal experience and the testimony of others, "church" fellowship is often shallow and superficial (with rare exceptions) and subject to the whims and evils of human nature. If one's only purpose in attending a church is a social life, they have their reward.
If one sincerely seeks to imitate Christ and to demonstrate the fruits (good works) of the Holy Spirit, then opportunities abound daily with everyone you meet. That's what Christ did. When He was asked about his beliefs, he referred not to a synagogue but to his Father. When the people asked for directions, he pointed them not toward a temple, but toward his Father. Doing anything else would be un-Christ-like, or un-Christian.
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