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EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
1
This book is dedicated to
furthering God’s work in the lives of
Christian believers so that they may become
faithful servants, fruitful in eternal matters,
and worthy of eternal reward.
Copyright © Rev. Fernando Caldeira da Silva 2008
P.O. Box 25673, Lakeside Mall
Benoni North 1527 Republic of South Africa
Tel. & Fax: +27-11 4216047 / Cell: +27-84 2961437
E-mail: fcdasilva@gmail.com
ISBN: 978-1-8684-62-96-4
First Edition – First Printing 2008
Printed by Hebron Press
COVER: ROBERTO SILVA
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
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TABLE OF CONTENTS
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
INTRODUCTION
CHAPTER 1: DEFINITION OF THE CHRISTIAN CHURCH 10
1.1 The church: a basic definition
1.2 The church in the book of Acts
1.3 Basic characteristics of a local Christian church: the church as a local
spiritual Body of Christ
CHAPTER 2: BIBLICAL CONCEPTS FOR CHURCH PLANTING AND PROPER GOVERNMENT
2.1 Definitions of terms such as “concept” and a “paradigm” and a
discussion of their importance in our field of study
2.2 New Testament types of church planting and building
2.3 God’s plans and vision for the 21st
century’s governing church
CHAPTER 3: GUIDELINES FOR AN ANOITED AND GODLY CO-WORKER OF GOD
3.1 Spiritual characteristics of someone who desires to work for God
3.2 The apostolic mission of the believer and the congregational ministries
3.3 Basic defining features of a believer who desires to work for God
CHAPTER 4: THE CHURCH AS A GROUP OF BELIEVERS PASSIONATE ABOUT GOD’S VISION 72
4.1 The importance of the individual destiny of each believer in Christ
4.2 The ultimate corporate destiny of the local church
4.3 The importance of vision with respect to making churches true
apostolic bases
4.4 The process of establishing God’s vision for apostolic bases
CHAPTER 5: THE CHURCH IN THE HOME AS CELL OR CARE GROUP
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
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5.1 The modern home cell church
5.2 The care group as a vital part of modern church life
CHAPTER 6: THE LOCAL CHURCH AS AN EARTHLY INSTITUTION AND ITS CREED
6.1 The modern local church as a legal institution
6.2 The church’s statement of faith that governs the ethics and conduct of
believers
CONCLUSION
ENDNOTES
BIBLIOGRAPHY
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
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INTRODUCTION
EDIFYING THE CHURCH: THROUGH THE IVES OF GOD’S PEOPLE
On one level, this book is a discussion – based on the book of Acts and on the
New Testament in general – of some of the basic matters involved in organizing a
local church. On another level, it seeks to show how the Early Church functioned
outside the “temple” setting as a host of committed labourers who served the Lord
by improving and edifying the lives of church members and reaching out from the
homes of believers to the community.
My aim has been to produce a training manual that is simple to use and easy
to understand so that you, the reader, will obtain the maximum benefit and
knowledge from it. Essentially, you should expect to be introduced to the dynamics
of church life with the vision to prepare you for the work of ministry, so you might
experience God’s pleasant and perfect will for you.
I believe it will certainly strengthen your spirit (Ep 3.12; Ph 1.20; 1 Jo 2.28;
3.21; 1 Ts 1.5); help you grow in spiritual stature towards the likeness of Christ (Jo
51; Hb 11.1); ensure that the anointing of His Spirit keeps flowing through you (Tm
1.12; Rm 8.38; 1 Jo 5.4; Jo 15.4; 2 Co 5.21; Ps 32.2-5; 77.8); and, help His nature to
be formed in your heart so that you may please Him.
Furthermore, it will also help to develop a true disciple’s heart (Lk 14.26;
17.32; Hb 11.1, 6), filled with the faith that comes from the Word of God. For I know
God intends all believers to obey the teaching of Paul to Timothy in 2 Timothy
chapters 2 verse 2:
And these things that you heard of me among many witnesses, the
same commit to faithful men, who shall be able to teach others also.
This was obviously an instruction to a preacher of the Gospel who was still
young in the ministry, but it also applies to any believer who desires to serve Jesus
Christ, especially when preaching His Gospel. (1 Tm 6.14; Hq 2.14; 1 Jo 3.1-15; 1 Pt
1.).
Finally, I would like to thank a few people who helped me to publish this book:
To my dear Filomena wife and children, Roberto and Liane for allowing me to labour
in it; to Armando and John Figueiredo for their support towards its publication; to
Marianne Murphy for its first editing stage; and to Linda Yates for editing this book
– English is not my mother tongue.
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
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Chapter One
DEFINITION OF THE CHRISTIAN CHURCH
TO ANSWER WHAT IS THEW CHURCH
This chapter describes various aspects of the church, in order to define it in
broad terms. It is important to understand, what the church really is, before we go
any further.
1.1 A BASIC DEFINITION OF THE CHRISTIAN CHURCH
The first root of the word “church” derives from the Greek “ek-klesia”, which
means an assembly of individuals called from outside the meeting-place, to play a
role, while meeting as citizens; even to take parliamentary decisions, that would
affect a whole region, and those that live in it. At first Christians also used the word,
to describe the New Testament tabernacle of God on earth – His dwelling place –
just like the Tabernacle of David. (Mt 16.18; At 15.15-17)
Eventually, the literal Christian sense of the word became that of the meeting
of the people of God, after being called together for that purpose: that is, the
congregation (or assembling or gathering) of the people called by God to be the
citizens of the Kingdom of God with the purpose of adoring and worshipping Him.
The word “church” in the Christian sense has two connotations. It is the universal
mystical Body of Christ, (Mt 16.18; At 20.28; Ep 2.21-22); and, the local church for
the congregation of the believers living in that place. (Mt 18.17; At 13.1-3; 15.4) So
the church appears to be both visible and invisible. (Hb 12.7-24; Rv 2.2, 11, 17, 26;
Mt 13.24; At 12.5).
Some of the basic assumptions of what the “church” is are mentioned below1:
The church consists of the people of God, who are redeemed by Jesus Christ,
who do not feel that they belong to this world, but rather to the family of God in
heaven; their priority in life is to develop a personal and intimate relationship with
God, to please and worship Him in spirit and in truth, and to keep growing in the
knowledge of Him while they live on earth. (1 Co 1.2; 10.32; Hb 11.1-6; 12.22-24;
13.12-14; 1 Pt 1.18-19; 2.4-10)
1 Almeida, João Ferreira de, Translator, Bíblia de Estudo Pentecostal, revista e corrigida, (CPAD, Casa Publicadora das Assembleias de Deus, with Life Publishers,
Deerfield, Florida 33442-8134. USA. 1995), p.1422.
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
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The church is a community of believers who separate themselves from the vile
and ungodly ways of the world, demonstrating in their lifestyle a high and heavenly
code of ethics and morals. This is so because of their born-again experience of the
nature of God in them. (2 Co 6.16-18; Lv 11.44; Dt 7.3; Ed 9.2; Jo 17.15-16; 2 Tm 3.1-
5; Jm 1.27; 4.4; Rm 12.9; Hb 1.9; 1 Jo 2.15; Gl 1.9)
The true church is the Temple of the Living God and of the Holy Spirit, which is
also called the Church of Jesus Christ, implying complete separation from all
immorality, iniquity, sin and transgression. (1Co 3.16; 2 Co 6.14-18; 7.1; Ep 2.11-22;
1 Pt 2.4-10).
The true church is called the “Body of Christ,” since her union and
identification with her Head - Jesus Christ – is essential to her very existence. (1 Co
6.15-16; 10.16-17; 12.12-27; Ep 1.22; 4.15; 5.23; Cl 1.18). And the church is also
called “the bride of the Lamb or of Christ,” which emphasises the absolute
devotion, faithfulness and loyalty she must demonstrate towards her “bridegroom,
in her true and profound intimate fellowship with Him.” (2 Co 11.2; Ep 5.23-27; Rv
19.7-9)
The Greek word “koinonia,” meaning fellowship or communion, is a symbol of
the church. In other words, the church is a spiritual fellowship inhabited by, led and
baptised by the Holy Spirit, and living in true unity with the Holy Spirit, in “agape”
love – that is, the love of God. (Lk 11.13; Jo 7.37-39; 20.22; At 1.5; 2.4; 8.14-17;
19.1-7; 2 Co 13.14; Ph 2.1; Ep 4.4) It is also a visible and real fellowship that
demonstrates true brotherly and mutual love in practical and down-to-earth ways.
(Jo 13.34-35)
The church is also the column – or earthly manifestation – of truth, deeply
embedded in her foundation, which is Jesus Christ, the spiritual living Temple of
God. (1 Tm 3.15; Ph 1.17; 2.3; Ep 4.1-15; Jd 3). She is often described as an army
whose members are spiritual soldiers who fight against Satan, demons, evil spirits,
principalities and powers in the heavenly regions. These soldiers fight with the
Word of God as their sword; they are empowered by the Holy Spirit, Who uses
them to defeat all evil forces and cancel their wicked deeds, while providing true
spiritual freedom for human beings. (Ep 6.10-17; At 26.18; Hb 4.12; Rv 2.16; 19.15,
21).
The church is the people of God who have eternal hope, believing that their
Master, Jesus, will return to live with them physically. (Jo 14.3; 1 Tm 6.14; 2 Tm 4.8;
Tt 2.13; Hb 9.28). She is edified by Jesus Christ, Who also stands as her one and only
true foundation. (Mt 16.18; At 20.32; 1 Co 3.11; 2 Tm 2.19). There have been deep
discussions about what the rock of the church is. Is it Peter himself? Is it Peter’s
faith? Is it Peter’s confession? Or is it Christ Himself? The Scriptures, however,
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
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demonstrate that, as H.D.M. Spence and Joseph S. Exell put it in their The Pulpit
Commentary: Volume 15, Mathew, “we may simply say… the confession which
Peter made expresses the foundation, the rock-truth of Christianity, every doctrine
of which rests secure on the Divine-human Sonship of our Lord. Peter is taken as
representing this rock-truth, because he was the first distinctly to give it
expression.”2
1.2 THE CHURCH IN THE BOOK OF ACTS
The book of Acts highlights the beginnings of the Christian era as the
Tabernacle of God among humankind, through which He would manifest the power
of the Kingdom of Heaven on earth. Luke is the author of this book of the New
Testament and he wrote it to his friend Theophilus, a name that means “a friend of
God.” So the book of Acts is for all God’s friends.
Much of the focus of our study will be on matters related to the “church
embryo” described in chapters 1 and 2 of the book of Acts. From these two chapters
the book of Acts moves on to describe a church that has grown to maturity, to the
stage of duplicating itself in other cities like Samaria and Antioch. But in this chapter
we will deal briefly with the founding of the first local church in Jerusalem.
The embryo of the Christian Church, the disciples, met immediately after
Jesus ascended into heaven to elect a new member. (At 1.12-26). It is certain that
Jesus rose from the dead, and appeared to His disciples several times. (v.3). Jesus
promised that He would send the Holy Spirit to live in and with His disciples. (v.4-5,
8). The Holy Spirit would give them power to be witnesses everywhere and to
everyone. (v.8). Jesus ascended to heaven, and two angels stressed that He would
come back again one day. (v.9-11). Then they elected Mathias to replace the dead
Judas Iscariot.
As the first followers of Christ waited in faith for the fulfilment of the
“promise of the Father,” they were spectacularly baptised with the Holy Spirit, on
the Day of Pentecost. (At 2.1-12). The event was the fulfilment of the prophetic
Feast of Pentecost. (v.1). The disciples were all together, seated in the same upper
room as before, probably the house of a relative of Barnabas. (v.1). The sudden and
extraordinary occurrence began with a sound that came from heaven, like that of a
mighty, rushing wind which filled the whole house. Then there were tongues of fire
that split to embrace and settle on the head of each person present, and, finally,
everyone started to speak in other tongues – as the Holy Spirit allowed them. (v.2-
4). The dramatic impact was so powerful that thousands of foreign people who
2 Spence, D. M. and Joseph S. Exell, The Pulpit Commentary: Volume 15, Mathew, (Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan. USA. [?]),
p.167.
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
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were in Jerusalem at the time ran to find out what was happening in that
neighbourhood, and were astonished because the disciples were speaking many of
their own home languages. (v.5-12).
The events of the Day of Pentecost fulfilled the “promise of the Father.” The
results were twofold: a new boldness in the preaching of the leaders, (At 2.14-36),
and the impact of the message preached by Peter. (At 2. 37-45). Firstly, Peter and
the Apostles occupied their leadership roles as envisioned by Jesus, their Master,
and Peter preached his first leader’s message. (At 2.14-36). Next, almost 3000 souls
repented, were baptised in water, received the Word of the Lord willingly, and
joined the newly established church. (v.37-41). Finally, all those who believed
persevered in the doctrine of the Apostles, in fellowship, in the breaking of bread,
and in prayer. They feared God together; they lived in unity and together, and had
common interests and goals.
The new religious paradigm established by the Church in Jerusalem ensured
that all believers both ministered and were ministered to, daily, in the Temple and
in their homes, and that they also evangelized their neighbours. (At 2. 46-47). The
believers involved themselves in church affairs daily – overcoming challenges
together. (v.46). Attending “Temple activities” was their first priority, whatever
their occupation. Wherever and whenever a church assembly was organised, it was
to worship, preach, and to catch the apostolic corporate vision. (v.46). On non-
assembly days they gathered in their homes to apply what they had learned at the
assembly service; to eat together; to worship and encourage one another; to
minister to the specific needs of the believers; to enjoy their new faith with joy and
simple hearts; and to evangelise the lost. (v.46).
The wonderful result of the ministry in the temple and in the houses of believers
was daily church growth, given in an extraordinary way by the Lord of the harvest.
(At 2. 47). The believers praised God daily, and found increasing and broad social
favour. (v.47). And so every day the Lord added new saved people to the church.
(v.47).
1.3 BASIC CHARACTERISTICS OF A LOCAL CHRISTIAN
CHURCH: THE CHURCH AS A LOCAL SPIRITUAL
BODY OF CHRIST
The Church manifests physically as a local congregation of believers who aim
to be true saints of the Lord. It is the physical grouping of spiritual, born-again
believers who decide to express their worship publicly where they live. Some of the
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
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basic characteristics of a local Christian church are mentioned below so as to
summarise3 what the “Church” is.
The so-called New Testament “church of Jesus Christ” is the association of
believers united by the Spirit of God, who meet as a local congregation. They
diligently and earnestly seek a relationship with God that is truly spiritual and based
on the Bible, and live in Christian brotherly love. This is demonstrated by personal,
loyal and faithful commitment to the Lord and to the brethren. (At 12.5; 13.1-2;
16.5; 20.7; Rm 16.3-4; 1 Co 16.19; 2 Co 11.28; Hb 11.6).
Because of the powerful testimony of faithful believers committed to the local
church, sinners are attracted to the Gospel displayed in the church members’ lives.
Many are saved, being born again and baptized in water. As the Lord adds them to
that congregation, they join the local church, become committed to its members
and take Communion with them. (At 2.41-43; 4.33; 5.14; 11.24; 1 Co 11.26).
The moving of the Spirit should be free in the local church and believers must
be baptized in the Holy Ghost, so they may live filled with Him and be led and
taught by Him. This personal experience will be seen by those around them. (At 2.1-
12). The Holy Spirit should flow freely in the local church and all His gifts should
operate frequently in a normal manner as spiritual tools for the benefit of God’s
purposes on earth. (Rm 12.6-8; 1 Co 12.4-11; Ep 4.11-16; At 2.18,43; 4.30; 5.12; 6.8;
14.10; 19.11; 28.8; Mc 16.15-18).
Every local church is a congregation led by men and women of God that are
appointed by Him to do so. They are Apostles, Prophets, Evangelists, Pastors, and
Teachers, who teach the saints to do the work of the ministry. (Ep 4.11-16).
The believers were filled by the Holy Spirit and He used them with His spiritual
gifts to prophesy, to heal the sick, and to cast out demons. (At 5.16; 8.7; 16.18;
19.12; Mc 16.15-17). They were faithful and dedicated to their Lord, diligently
searching for revelation from the Scriptures, so as to be faithful to the teachings of
the Gospel and of the Apostles by understanding and then practicing their spiritual
and Scriptural teachings. (At 2.42-47; 6.4; 18.11; Rm 15.18; Ep 2.20; Cl 3.16; 2 Tm
2.15).
Each local congregation of believers met corporately every first day of the
week – on Sunday – to worship their risen Lord Jesus, to celebrate their common
faith in God, and to edify themselves mutually through the teaching and the
preaching of the Word of God and by the manifestations of the Holy Spirit in the
meetings. (1 Co 12.7-11; 14.26; 1 Tm 5.17). The local congregation of
believers was a church composed of holy, humble, disciplined, reverent, zealous,
3 Almeida, João Ferreira de, Translator, Bíblia de Estudo Pentecostal, revista e corrigida, (CPAD, Casa Publicadora das Assembleias de Deus, with Life Publishers,
Deerfield, Florida 33442-8134. USA. 1995), p.1657.
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
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God-fearing saints, who lived as in the presence of their Holy and Mighty God, the
Father of their Lord Jesus Christ, Who died for them, as well as under the anointing
of the Holy Spirit. (At 5.11).
The saints were deeply concerned about, and careful with, the purity of their
local church, so as to please God in every respect; and therefore disciplined the
false prophets and teachers, as well those who committed sin. (At 20.28; 1 Co 5.1-
13; Mt 18.15; 2 Jo 9-11; Gl 1.9). The believers demonstrated mutual love and
fellowship in the Spirit, not only among themselves at a local level but also with
other local Bible-believing Christian churches. (Mt 7.21; 22.37-39; Jo 5.24; 8.31;
10.27; 13.34; At 2.42-46; 15.1-31; 2 Co 8.1-8; Gl 1.9). The believers in the local
congregation were involved with the spiritual activities organized by the church
leadership such as fasting, vigils and prayer, so the anointing of the Holy Spirit
would keep flowing freely among them. (At 1.14; 6.4; 13.2; Rm 12.12; Cl 4.2; Ep
6.18).
The local community of the believers had a different culture from that of the
rest of the materialistic and idolatrous world. They suffered for the love of Jesus
through their new, holy, heavenly culture; taking up their own crosses to follow
Him, as a public testimony. (At 2.40; 4.1-3; 5.40; 9.16; 14.22; Rm 12.1-2; 2 Co 6.17;
Gl 1.4; 1 Jo 2.15-16).
The spiritual leaders of the local church were believers who were chosen
because of their highly Christian moral conduct, their knowledge of the Scriptures,
their ability to teach spiritual things, and their capacity to manage the affairs of the
congregation. They were expected to protect and propagate the Christian faith and
to show spiritual qualities that came from their truly converted hearts. (At 14.23;
20.17-35; Mt 18.15; 1 Co 5.1-5; 6.20; 1 Tm 3.1-7; 2 Tm 4.1-4; Tt 1.5-11; Ez 3.20-
21;34.1-10).
The local church also had other spiritual ministers such as deacons and door-
keepers, who dealt with the practical and material affairs and needs of the
congregation. (At 6.1-6; 1 Tm 3.1-13; 1 Cr 15.24; Jo 10.3). The local church is a
missionary church which sends ministers to plant other local churches elsewhere in
the world, thus obeying Jesus’ Great Commission: “…go into all the world and
preach the Gospel to all nations.” (At 2.39; 13.1-4).
According to Matthew chapter 16 verses 13 to 19, the church must have a
Kingdom vision, purpose and life. She must reveal who Jesus is in a glorious manner,
(v.13-16); access to the church must be by means of the revelation that flows from
God the Father, (v.17); church life must depend on the believer’s change of nature
with respect to qualities of sonship and an upright lifestyle, (v.18); the church is
built by Jesus Christ and believers cannot build it without Him, (v.18); the church
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
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will prevail against the gates of hell and has authority to subdue enemy forces,
advancing the Kingdom of God into new social dimensions and territories, (v.18);
the keys of the Kingdom have been given to the church, so it can become the
controlling force in the heavenlies, ruling in the spiritual realm, (v.19); in this
manner the church impacts the heavenly regions as well as the city and its
surrounding areas. (v.19).
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
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Chapter Two
BIBLICAL CONCEPTS FOR CHURCH
PLANTING AND PROPER GOVERNMENT
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
This chapter will be an overview of several New Testament concepts of church
planting and government building, which will help us to understand God’s vision for
the modern, local church.
2.1 DEFINITIONS OF TERMS SUCH AS “CONCEPT”
AND “PARADIGM” AND A DISCUSSION OF THEIR
IMPORTANCE IN OUR FIELD OF STUDY
The church of the last days will be saturated with the power of God and will
manifest His glory, which will be released by revelation from the Scriptures. The
Holy Spirit will manifest His supernatural and spiritual gifts through signs and
wonders in the life of the local church. These spiritual phenomena will supersede
the existing congregational, spiritual experience with the Lord; new dimensions of
anointing will break forth. As Dr. Jonathan David states in his Apostolic Strategies
Affecting Nations, in church gatherings there will be an extraordinary increase of
the manifestation of God’s living presence, beyond the consciousness and
conviction of the need to repent from sin, under the absolute control of the
anointing of the Holy Ghost.4 Nevertheless, the destiny of the church is obviously
linked with some major New Testament concepts of church building; each model,
when applied, has its own results. These models of church building are: the
Jerusalem model; the Ephesus model; the Antioch model; the Roman model; and
the home church model.5
The word “concept” can be defined as a way of thinking which governs and
overrides all opinions, providing the underlying moral structure for any action or
behavior. That is, a concept is a fundamental building block used in thinking which
allows the mind to apply the truth already believed in the heart. By implication, if
4 David, Dr. Jonathan, Apostolic Strategies Affecting Nations, (No. 4, Taman Mas Ria, Jalan Junid, 84000 Muar, Johor, Malaysia. Second Edition. 1999), p.7.
5 David, Dr. Jonathan, Apostolic Strategies Affecting Nations, (No. 4, Taman Mas Ria, Jalan Junid, 84000 Muar, Johor, Malaysia. Second Edition. 1999), pp.[79]-
125.
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
13
the concept is wrong, the person will have difficulty applying a good principle in his
or her life, because, basically, concepts rule the belief system while principles rule
systems of behavior. To put it simply, a concept is a paradigm, a typical example, a
pattern, or a model of something.6 Everyone has a set of rules which define
personal limits, instructing the individual how to behave, with the aim of being
successful in life.
Therefore people behave the way they do because the concepts in their
minds which govern their belief systems influence and determine their behaviour.
Thus, a paradigm is a way of thinking, perceiving reality, establishing values and
meaning and visualizing something that may happen in the future. Because
concepts influence belief systems, which influence behaviour, Christians must use
correct New Testament concepts of church building, to ensure that their churches
grow and are spiritually blessed.
2.2 NEW TESTAMENT TYPES OF CHURCH PLANTING
AND BUILDING
The New Testament presents several types of church building concepts, of
which some are positively useful and others are not to be followed. The concepts
not to be followed are the Corinthian model, the Galatians’ model and especially
the Laodicea model; while the positive ones to be studied are the Antioch model,
the Ephesus model, the Roman model, the “church in the home” concept, and,
most of all, the Jerusalem model. Sadly, the Corinthians set a bad example with
their pride and lack of spiritual discipline and order; the Galatians unfortunately
quickly departed from the sound doctrine of Jesus and of the Apostles; and the
Laodicea church simply lacked spiritual substance. Christians should follow the good
examples of the Jerusalem model, the Antioch model, the Roman model and the
Ephesians’ model – these we shall describe in more detail.
Highlights of the Jerusalem model of church planting and building: Most
importantly, this church started in a unique supernatural manner, had the first
apostles, was filled with the Holy Spirit, and demonstrated profound awe towards
God and a profound zeal for God’s prophetic Word. (At 2.43-47; 3.4-8; 4.33). The
apostles were Jews who had lived in Palestine all their lives and all they really knew
was the city of Jerusalem with its religious, theological (but traditionalist) “spirit”
and the city authorities. Their leadership style was therefore marked by their
cultural, theological, and temporal (secular) views. As problems arose and they
needed a proper solution, they just increased their leadership, as the election of the
6 Soanes, Catherine, Ed., Oxford Paperback Dictionary Thesaurus & Wordpower Guide, (Oxford University Press, Great Clarendon Street, Oxford OX2 6DP.
UK. 2001), p.640.
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
14
deacons indicates. (At 6). Until then, no church leaders such as evangelists,
teachers, pastors, prophets, presbyters or deacons had existed. Leadership
developed gradually, although it does not seem that the church had a specific
program for leadership training and development. The apostles managed the
finances and made the financial and administrative decisions for the whole church.
(At 2.44-45; 4.36-37). Missionary expansion of the church took place not because
the apostles decided to obey Jesus’ direct order, but because the church was being
persecuted. So Philip went to Samaria, and others went to Phoenicia, Antioch,
Joppa and Lydia. (At 6.5; 8.1; 9.32-42; 10.5-6; 11.19). Apostles Peter and John
eventually travelled to Samaria and later sent Barnabas, Saul and other ministers to
confirm and strengthen the work of God elsewhere in the mission field. (At 11.30;
11.27; 15.22). These apostolic trips became more frequent and regular as prophetic
teams were sent out from Jerusalem to visit other local churches like Antioch. (At
11.27; 15.22; 21.8-9).
Nevertheless, in the beginning the apostles did not make specific plans to
manage church planting – they just supervised the missionary endeavours of the
believers. The apostles stayed at the mother church in Jerusalem to ensure order
and continued revival there. (At 8.1). They never established an apostolic base with
the vision of church planting. One of the main problems faced by the church of
Jerusalem was its tendency to give preference to one ethnic group, the Jews, in this
way exalting one culture above the others. This could, obviously, have opened the
door for ethnic arrogance and the temptation to exalt cultural matters above
Christ’s morals, values and significance. Moreover, the temptation to export their
regional culture must have been great, but this would obviously have been in
conflict with reaching more cosmopolitan societies.
As Dr. David put it: effective cross-cultural ministry eliminates boundaries,
which is essential for church growth. Developing a multi-cultural pattern of thinking
makes a local church relevant to the society it is in7. Yet, to be suitable, the
interpretation and preaching of the Gospel must be Scriptural rather than culturally
adaptable. Interestingly, the first Council of the Church was trans-cultural and not
Jewish. (At 15.13-29).
Other problems of the Jerusalem model were that its leadership was too
focussed on their city, and too much power and attention was given to certain
leaders. This created a pyramid style of leadership in the church, as church
members had little influence on their corporate destiny and future. (At 15.13-21).
This was wrong, because members of a church, and particularly those actively
involved in some area of ministry, must share the vision, the life and the ministry of
7 David, Dr. Jonathan, Apostolic Strategies Affecting Nations, (No. 4, Taman Mas Ria, Jalan Junid, 84000 Muar, Johor, Malaysia. Second Edition. 1999), pp.[91]-92.
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
15
the pastors. Unfortunately, that kind of leadership used a centralized type of
administration, which operated on the basis of crisis management; expressing itself
because of pressure rather than because of creativity and freedom. (At 6.1-6). As
Dr. David further refers: good management identifies opportunities and then tries
to avoid problems. A further problem was that the Jerusalem style of church
leadership lacked proper apostolic structure, was slow in missionary endeavours,
and had a strong emphasis on the local church rather than on the global mission of
Christ’s vision and kingdom. This is not to say that churches should all embark on
establishing denominations, but rather that they should focus on other apostolically
structured local churches.
Highlights of the Antioch model of church planting and building: This church
started because of the testimony of scattered believers, who spoke firstly only to
Jews. Eventually some of them spoke the Word to Greeks also, (At 11.19-30), and
they successfully established a multi-cultural local congregation. These believers
David call “breakthrough believers.”8 As he puts it, they started the church; they
were moved by the Holy Ghost to overcome cultural limitations and a fear of
people, taking the responsibility to reach out and evangelize on their own
shoulders, both continuing in the faith they had learnt in Jerusalem and putting into
practice the new revelation that salvation was for Gentiles also. Because they were
creative in making the effort and the church became a reality.9
The church was a multi-cultural and multi-racial congregation of believers,
accommodating all without compromising the Gospel message. Various nations
were even represented in its leadership. Although the believers lived with the
reality of persecution, they never let go of their evangelistic calling to share the
Gospel with the world, being prepared to move under the leading of the Spirit, in
any circumstance, as ministers of God. They had a Kingdom vision, purpose and life.
(Ps 110.1-2; Mt 6.33; 16.13-19; Jo 3.1-8). They also had a number of leaders, who
were humble enough to submit to the apostolic authority of Barnabas when he
arrived, truly honouring him. (At 4.36-37; 13.1). They permitted each member to
express him- or herself freely, allowing their gifts to benefit the whole church
without limitation or fear. (At 13.1-3) Prophets brought revelation while teachers
applied the Word practically to church life and all ministered harmoniously and
graciously.
Another characteristic of the church at Antioch was that it became an
administratively autonomous church that functioned as the headquarters of the
missionary work in that region and beyond. The church developed a distinct local
8 David, Dr. Jonathan, Apostolic Strategies Affecting Nations, (No. 4, Taman Mas Ria, Jalan Junid, 84000 Muar, Johor, Malaysia. Second Edition. 1999), p.102.
9 David, Dr. Jonathan, Apostolic Strategies Affecting Nations, (No. 4, Taman Mas Ria, Jalan Junid, 84000 Muar, Johor, Malaysia. Second Edition. 1999), p.102.
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
16
identity that would eventually be transplanted to new churches. Interestingly, later
mission stations became local churches, only relating to Antioch by their
relationship with the Apostle Paul, who was a missionary of Antioch. Antioch never
established a centralised form of structure and ecclesiastical government to control
the other new churches.
The Antioch church continually planned and financed new apostolic trips to
plant new churches in other cities. Apostolic teams trained by the church were sent
out periodically to start new churches and then to come back to Antioch to report
on their progress. As each new church was planted, leaders were trained:
presbyters and deacons were ordained to take care of the flock of God and to
manage the church autonomously (by self-government). They were taught to be
responsible for their own church growth, new ministry training, and missionary
programs. Therefore, the Antioch model promoted the development of ministry
gifts for the shepherding and management of the people of God. This model of
church planting provides for the reproduction of ministers. (At 11.25-28; 13.1-3).
While being autonomous, however, this church still received spiritual help
from ministers visiting them from the mother church, which quickened the
ministries in the local church, e.g. when they received prophets from Jerusalem.
They then did the same for other churches by providing specific ministries for
specific identified needs, or matured ministries for the edification of that local body.
(At 15.32-40; 16.1-2, 11-40; 17.1-15; 18.19-21; 1 Ts 3.1-6). The pattern was to
establish proper leadership in each local church as soon as possible. This leadership
structure promoted church growth. Although the leaders were at first just simple
believers – as when Barnabas first took over the spiritual leadership and later when
Paul joined the ministerial team – the growth rate of the church in the Antioch
region and beyond was maintained. (At 11.21-26). The church kept on growing and
after some time other ministers such as Prophets and Teachers also became
involved in the work of God in the church. (At 13.1-3).
It is interesting that Barnabas did not ask Jerusalem to send the Antioch
church ministerial help in times of need, but rather searched for Saul, who would
eventually be trained to be the Apostle Paul, because the local ministry was multi-
cultural in orientation - while the church in Jerusalem was more suited to the Jewish
nation. Because she had a vision for global evangelization, the church at Antioch
was generous, giving financial support - even to the mother church when she was in
need (At 11.29-30), as well as supporting its own missionary endeavours. (At 11.25-
29; Gl 2.7-8).
Compared to the church of Jerusalem, (regardless of membership size), the
leadership style of the church at Antioch was more dynamic, more creative and
more visionary in assuming responsibility for the Christian growth in the whole
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
17
region. (At 11.21-24). The church of Antioch had an apostolic burden for reaching
the whole region, rather than just the city. (At 14.26-28; 15.35-36).
Another characteristic of the Antioch church was that it was spiritually
inclined, as we are told that the members ministered to the Lord, prayed and
fasted, and received direct prophetic information from Him. (At 13.1-3). Only the
Antioch church undertook specific missionary planning. (At 13.1-3). And this
benefited the various mature ministries, conferring more authority on each ministry
and clarifying its interaction and role within the apostolic team. It increased both
the apostolic anointing of the apostles and the impact of the church on society at
large.
Although the church at Antioch was theoretically autonomous from the
“mother” church at Jerusalem, she was still interdependent with her. From this we
can learn that churches need to depend on other churches for their existence and
the accomplishment of their prophetic destiny.
Paul’s vision of church planting was here very clear. His vision of church
planting was the basis for the establishment of the future of Christianity as outlined
by the itinerary of his missionary trips. The five cities he focused on were
strategically chosen. Antioch was the point of departure for the caravans to
Mesopotamia; Ephesus was a trampoline for Asia Minor; Thessalonica was the
doorstep of Macedonia; Corinth was the first port of Greece into the Adriatic and
Aegean Seas; and Rome was the heart of the Empire, “the extraordinary open door”
for church evangelization and further planting. Clearly, Paul used a systematic
strategy to spread the Good News and its accompanying vision of church planting,
taking into account the prevailing economic, geographical and political
environment.
Highlights of the Ephesus model of church planting and building: Priscilla and
Aquila, who had worked with Paul at Corinth (At 18.1-3), were taken to Ephesus by
him to learn about the city and start the work of God there. They met Apollo who
had some disciples but was not following the way of the Lord properly so “they
taught him more precisely the way.” (At 18.18-28). Eventually Paul came to impart
his apostolic anointing on the congregation with whom Apollo, Priscilla and Aquila
had laboured. (At 19.1).
Thus Paul set out the apostolic basis of the church’s spiritual and operational
guidelines, that is, the solid apostolic and prophetic foundational truths she needed
in order to reach out successfully to both the region and society in general. (At 19.2-
6). After three months, Paul moved the disciples from meeting in the synagogue to
a rented school of philosophy of a certain Tyrannus. (At 19.9-10). As a result of this
move, the Gospel was spread very widely across Asia. (At 19.10). The apostolic
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
18
presence of Paul increased the effects of regional evangelism, deliverance from
demons, miracles and the church’s general spiritual influence on the city. (At 19.9-
10). Thus the previously evangelistic congregation became an apostolic and
prophetic one. (At 20.1-17).
One of the characteristics of this church was that it was established under an
evangelistic, pastoral and teaching ministerial anointing, and at first therefore
lacked the prophetic and apostolic gifting needed to penetrate and transform
society. Generally, a church will grow according to the ministerial nature, anointing,
and calling of her senior minister. The members of an Ephesus type of church will
show the ministerial tendency of the anointing of their senior minister in their
spiritual character. The story of the Ephesus church shows how vital it is for a
church to relate to an apostolic authority, as happened when they received and
followed Paul’s leadership. Because of the three years of impartation and
leadership by the Apostle Paul, the Ephesus church also became a missionary
church, sending missionary teams to other parts of the region. (At 19.20-22; 2 Co
2.12-13). The church benefited, therefore, from the apostolic influence of the
Apostle Paul’s leadership, as men and women with apostolic anointing worked with
him to penetrate the entire region.
Highlights of the Roman model of church planting and building: According to
Acts chapter 28 verses 14 to 31, when Paul was taken to be presented to the
Emperor, Roman brethren came to greet him. So, the church was probably started
like the Antioch church, by Christian soldiers, merchants, or visitors since we read in
Acts chapter 2 verses 10 that some “visitors from Rome both Jews and proselytes”
witnessed the events of the Day of Pentecost at Jerusalem, (At 2.10; 18.2; 23.1; Rm
1.7, 15). The Apostle Peter and later the Apostle Paul also helped in the
development of the church. History tells us10 that they were both martyred in
Rome, one day apart: Peter, being crucified in the circus of Nero and Paul,
decapitated close to the Via Ostiana. (At 28.14, 28-31; Rm 1.7). Again, the principle
of starting a church in a metropolitan city was applied here and the church grew in
numbers from all strata of society, until it was eventually hidden away in the
catacombs. Apart from Paul’s leadership, this Christian mission had little
administrative organization, not even being based in a specific centre. It was
spontaneous in nature, and developed underground so that it could be safely
propagated in secret. But it was established.
One main characteristic of this church was that it received both the Apostles
Peter and Paul, who worked together and endured persecution and martyrdom
together. It is interesting that two such mature and able apostles as Peter and Paul
10 Rops, Daniel, História da Igreja de Cristo: A Igreja dos Apóstolos e dos Mártires, (Livraria Tavares Martins, Porto, [Portugal]. 1956), pp.114-115.
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
19
joined forces in a single church to further the work of God throughout the Empire,
as confirmed by Paul’s Epistle to the Romans where he tells them of his intention to
be sent by them also to preach in Spain. No doubt they believed they were both
needed in Rome to further the work of God throughout the Empire. (Rm 15.24-28).
This church model fulfils the vision of a mega church in a city, which can influence
an entire country and even its neighbours. This vision of “the church in the city” had
been developing for a while, known as it was as the “churches of the gentiles” in
Romans chapter 16 verses 4. At least 38 cities and other places are mentioned in
the New Testament to show that Christianity began essentially as an urban and very
cosmopolitan religion that suited all strata of society. (Rm 16.4; At 9.31; 15.3; 21.7-
16; 11.19-21; 13.1-2; 1 Pt 5.13; Rv 1; 2; 3; Rm 16.1; 1 Co 1.2; 2 Co 2.1; At 9.10, 19; At
13.1-6, 13-14, 24, 51; 14.1-5, 25; 16.9-40; 17.1; 18.10-14, 16-34; 19; 20.1-36; 21.1-6;
27.1-6; 28.1-14; Cl 1.2).
At this stage of church history, a number of church models or concepts of
church were accepted in Rome, such as the above-mentioned “church in the city,”
“church in the provinces,” and “church in the house.” Moreover, the concept of
“church’ had come to mean both the universal Body of Christ (or “The Church”) and
the local church (or “The Churches”). The Apostles, however, did not create a
denomination with a centralized governing headquarters.
The “church in the home” model of church planting and building: The “church
in the home” concept of church planting and building is mentioned in the New
Testament several times. The churches which did not have buildings for their
gatherings were the true “house-churches.” Some examples of this church planting
concept were found in cities and other places such as: Jerusalem, (At 2.46), Rome,
(Rm 16.5), Corinth, (1 Co 16.19) and Colossi (Cl 4.15; Pm 2). This church model was
limited only by geographical location, being spiritually one with all the churches
although geographically separated. (1 Co 7.17). And this model was not specifically
planned but rather spontaneously applied as the need arose to host a group of
believers somewhere in the city or in the province. (At 2.46; 1 Co 16.5, 19; Cl 4.15;
Pm 2).
2.3 GOD’S PLANS AND VISION FOR THE 21ST
CENTURY GOVERNING CHURCH
Recently a new term has been introduced to express the concept of God’s
ideal local church: “the governing church.” In this section we will discuss a synthesis
of what the vision for a local church should be today. As has been highlighted by Dr.
Jonathan David in his Blueprint for Governing Churches11
this type of vision is linked
11 David, Dr. Jonathan, Blueprint for Governing Churches, (No. 4, Taman Mas Ria, Jalan Junid, 84000 Muar, Johor, Malaysia. 2005), p.[41].
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
20
with the proper apostolic ministerial maturity that results from the mature spiritual
interaction of the other five-fold-ministries as in Acts chapter 13 verses 1 to 3. In
this section we shall comment on some of his thoughts concerning governing
churches.
God has a specific and well-planned vision to build His church. His planned
vision is being strategically detailed according to New Testament doctrinaire codes,
with the aim of furthering His eternal Kingdom on earth before Jesus returns. This
vision is given by Him to spiritually mature apostolic hearts across cultures, as
detailed strategic plans for church building. (1 Co 3.10; Hb 5.8; 8.5; Ex 25.40; Ep 3.3-
4; 2 Pt 1.4; Jo 5.8). The vision applies the life, the purposes and the truths
concerning the existence of the Tabernacle of David, (At 15.16-18), in an excellent
way. (1 Co 12.31; Mk 6.56).
This God-given eternal definitive plan was brought forward through the
ministerial hearts of the apostolic fathers from New Testament days. It envisions
spiritual newness for the freedom of movement of the Spirit and absolute
obedience to, and honour of the Word of God and is in accordance with the ancient
ways of the Lord. (1 Sm 6.8; 1 Cr 13.6-7; 15.13). Therefore, the local church of the
21st
century must be built according to the rediscovered original plans of God for its
establishment and function. And the management of the local church should not be
done according to secular ways or world systems, but rather according to spiritually
mature and ministerial God- inspired ways. (Hb 10.1). And its existence should
pursue the extension and expression of the principles of the Kingdom of God on
earth, through its redemptive and restoring apostolic and prophetic message. (Lk
17.21; Mt 6.33; Hb 12.27-28). The church must preach the benefits of salvation as
well as the eternal prophetic purposes of God for a human society living with the
message of the cross of Jesus. (Ep 3.10-11).
God presents the need for biblically accurate church building through proper
governmental principles. According to Exodus chapter 25, verses 8 and 9, God
ordered Moses to build a tabernacle exactly as he saw it in heaven. (Ex 25.31-40).
One of the items of furniture in the Tabernacle of Moses was the Golden Altar of
Incense that was to be placed in the Holy Place, that is, the second compartment.
(Ex 30.1-10; v.6). We should, however, take note that, when the author of the
Epistle to the Hebrews saw the heavenly Tabernacle, the same Altar had moved to
another place in heaven. Hebrews chapter 9, verses 3 to 5, demonstrates that the
Altar of Incense was now in the Holy of Holies, while in the times of Moses it was in
the Holy Place.
Another item of furniture that was in the Holy Place was the Golden
Candlestick, which represented the anointed and illuminating Church of Jesus
Christ. (Rv 1.12; Mt 5.15; Mk 4.21; Lk 8.16; 11.33; 12.35; Zc 4.2). But since the veil
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
21
was torn apart when Jesus died, the Candlestick – that is, the people of God – was
positioned in front of the Ark of the Covenant as the people of God worshiped
freely in the Tabernacle of David at Mount Zion.
(2 Sm 6.17; 1 Cr 15.1; 1 Cr 16.1; Is 16.5; Am 9.11-15; At 7.44-46; 15.12-17; Hb 9.24-26; Is. 28.21; 2 Cr 1.4; 1 Cr 16.1; 2 Sm 6.17;
11.11; SS 1.5; Gn 4.20; 13.5; 18.16; 25.27; Jr 6.3; 49.29; Ps 91.10; 132.3; Dn 11.45; Is 16.5; Ex 33.7-11; Nm 12.5-16; Dt 31.14-
15; 2 Sm 6.17; 1 Cr 15.1; 16.1; 2 Cr 1.4; 2 Sm 6.3; 6.9-12; 1 Cr 17.5; 2 Sm 6.17; 1 Cr 15.1; 16.1; 2 Sm 1.4; 7.6; Is 16.5; Ex 33.7-11;
Nm 12.5-16; Dt 31.14-15; 2 Sm 6.17; 1 Cr 15.1; 16.1; 2 Cr 1.4; 1 Cr 17.5; 2 Sm 6.2-17; Ps 18.11; Jb 36.29).
These two examples demonstrate that apostolic fathers must study the
Scriptures accurately and in the utmost detail to build really spiritual local churches,
according to the detailed prophetic plans of God. Scripturally mature ministries that
are able to perceive God’s details in order to build His church accurately are
therefore needed. They must focus on their calling, with a passion for building
God’s church, giving a proper spiritual perspective on all prophetic Scriptures
concerning the church. Moreover, they must have the wisdom to gather all the
resources needed for Biblically accurate church planting and development. (1 Cr
11.2-10; Ne 2.12-18; 4.11-15). They must also receive the designs and values of the
Kingdom so they can build according to the mindset of Jesus and not their own, as
they dwell in Zion and allow God to work through their hearts, minds and lives as
described in Psalms chapter 110 verse 2:
The Lord will stretch forth your strong sceptre from Zion, saying: Rule in the midst of your enemies.
God’s idea is for apostolic teams to establish churches with a vision to keep on
building: There have been many churches based on a “bless me” model – like the
city of Ai - but God intends His Church to be more than that – like the city of Bethel.
(Gn 12.8; 13.3; Hb 11.10). Ai was blessed, but it only represented a constructing site
while Bethel was symbolic of a built house. (Ep 4.11-16; Js 7.1; Gn 28.13-22; 35.1-3).
In fact, Bethel was both earth’s entrance to heaven and heaven’s entrance to earth,
that is, a hub of God’s activities on earth, the headquarters where God’s strategies,
tactics and actions were planned. (Gn 28.12-17; Ps 110.1-2).
This “building and blessed” vision must accomplish the meeting of individuals’
deep internal human needs – even those they do not feel – and this requires true
prophetic insight. The church must also focus on the processes and purposes of God
for its near future, and position itself spiritually according to God’s eternal plans.
The “building and blessed” vision makes all true Christian believers as partners in a
corporate prophetic destiny through their local churches. (Js 3.17). This vision is
obviously based on the establishment and growth of the Kingdom of God and its
associated values.
Since this “building and blessed” model of church planting is centred on the
vision of the Kingdom of God, it requires that God establish His leaders, who will be
spiritually courageous and lead according to God’s instructions in their hearts so as
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
22
to fulfil His prophetic vision and plans for the local church’s corporate destiny.
Therefore, mature ministries will not negotiate or compromise their God – given
destiny for the building of their local church. And this will open the channels for
God’s grace to flow through their local church into the rest of society and even to
prophetically and apostolically shape the following generations.
God’s idea is to establish governing churches. As a summary of what just has
been discussed, God intends to establish strong local churches to be the epicentres
and hubs of His moves on earth – local churches that will be actively involved with
God’s plans and activities, spiritually prevailing to advance His Kingdom’s influence
and dominion. They should do so through their ability to keep the heavens opened
above their region and environment, and even far away in foreign lands.
These strong local churches are a spiritual, intellectual, visionary,
inspirational, and material resource centre, deeply prophetic and apostolically
ministerial. Growth is the natural and expected result of the healthy way in which
they are planted and the godly way in which they are managed. Eventually, these
types of churches become apostolic corporate spiritual structures that are able to
reproduce themselves elsewhere, just as strawberry plants do. (At 20-28-32; Ps
19.1-4; 110.1-6; 1 Sm 3.1; Mt 21.13; Ep 2.6; Rv 12.8; Mt 6.33; 12.28-29; 16.19; At
19.15; Rv 11.15).
Another of the most noticeable characteristics of these strong churches is that
they keep the heavens open for the Holy Spirit to flow freely in His spiritual
dynamics and interactions with the believing church so as to touch society at large.
(At 13.2; 16.17-25; 19.15). In this way these churches terrify hellish demonic forces
and subdue all fear, always prevailing over the gates of hell, and so exalting their
Lord Jesus Christ.
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23
Chapter Three
GUIDELINES FOR AN ANOITED
AND GODLY CO-WORKER OF GOD
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
In this chapter we shall address some guidelines for an anointed and godly co-
worker of God as we find them in the Scriptures.
3.1 DEFINITIONS OF TERMS SUCH AS “CONCEPT”
AND “PARADIGM” AND A DISCUSSION OF THEIR
IMPORTANCE IN OUR FIELD OF STUDY
There are several scriptures that inform us of the spiritual characteristics a
Christian ought to portray in his or her life, when desiring to serve God, for example
as a home cell leader.
In Philippians Chapter 1 verses 3 to 6 we find some of these characteristics:
This type of believer influences his or her pastors greatly. Pastors thank God
whenever they remember such believers. (v.1). They do so genuinely; such believers
produce continuous remembrance in pastors’ hearts. They thank God exactly as
Paul thanked God, pouring forth his gratitude to Him for the Philippians’ spiritual
gifts, fervently and without reserve. (At 27.23).
The impact not only causes remembrance, but also deep prayerful joy. (v.4).
The Greek word used for “prayer” and “request is “deesis”, which literally means
“my supplication.” It implies not only a lifting up of the pastor’s heart before God,
but also an earnest entreaty for a necessary gift. Moreover, this prayer is filled with
joy – “joy” being the “key word” of the entire epistle. It is so wonderful when
believers cause thanksgiving, earnest prayers and joy in their pastor’s heart, instead
of sorrowful and painful interceding!
The fact that he has partnership and fellowship in the Gospel is what makes
the pastor so happy. (v.5). This partnership between pastors and godly believers has
continued from the beginning until now, to further the Gospel of Jesus Christ. The
Apostle Paul thanked God for the co-operation of the Philippians and their attitude
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
24
towards the work of the Gospel. The Philippians helped to prosper the work with
their prayers, their labour and their liberal financial giving to support the work in
general. This sacrificial giving had occurred from the beginning; gifts had even been
sent to Paul when he was at Thessalonica and Corinth. And it continued even after
ten years, when Paul wrote the Epistle to the Philippians; even Rome was a
benefactor. (Ph 4.10).
The believer who wants to work for God gives the pastor confidence for the
future. (v.6). In his letter to the Philippians, Paul referred not only to the past but
also to the present and the future, because he could count on their loyalty and
partnership to further the Gospel, with perseverance.
Another characteristic of these believers is that, having begun a good work,
they keep working towards its accomplishment. (v.6). They do so in self-
consecration, with self-sacrifice, sometimes of their bodies and souls, to provide the
hard labour and financial support that is needed. (Ph 2.12-17). These believers also
persevere until the “day of Jesus Christ,” keeping on and on, perfecting themselves
and the work of God. (v.6). The “day of Jesus Christ” may be interpreted as the day
of the believer’s death or their departure to be with the Lord. And Paul’s words “in
you” meant “in their hearts” and not just “among them.” In other words, part of the
work God was doing in them until their last day on earth was the perfecting of their
hearts.
In 1 Timothy chapter 3 verses 1 to 3 we find some more characteristics of a
good partner of God in His work to further the Gospel. The first characteristic of a
believer who is relevant to God’s work is that he or she desires to be in leadership in
the church, because this is a “good work.” (v.1). The Greek word used here is
“oregetai” which literally means “to stretch out his/ her hands after.” (1Tm 6.10; Hb
11.16). The other Greek noun used is “urexis,” which means “appetite or desire.”
(Rm 1.27). It is a good work for the believer to have the desire or appetite to work
for God and then to do something about it by stretching his or her hands to reach
for it.
Paul mentions here the office of bishop, someone who is a supervisor in the
work of God, or someone who visits God’s flock in their homes.12 A bishop has
always been involved with the overseeing of a particular flock. (At 20.28; 1.20; Ps
108; Lk 18.44; 1 Pt 2.12, 25; Ph 1.1, Tt 1.7). But it was only much later in the sub
apostolic age that “episkopos,” the Greek word for bishop, was used in Christianity
to refer to the “chief overseer” who had “deacons and priests” under him like
Timothy and Titus. This was probably because the first Apostles used to visit the
12 Spence, H.D.M. and Joseph S. Exell, Ed., The Pulpit Commentary, Volume 21, First Timothy, Wm. B. Eerdmans Publishing Company, Grand Rapids,
Michigan, U.S.A. 1962, p. 50.
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
25
churches and so were there only temporarily, to oversee the work of God. (Mt
25.36, 43; Lk 1.68-78; At 7.23; 15.36, Jm 1.27).
Believers who are anointed and godly co-workers seek a “good work” for their
Lord Jesus. (v.1). The relevant Greek word here, “kalon,” literally means
“honourable and beneficial.” The believer who works for God must also be without
reproach. The Greek word “anepileptos”, which literally means “not open to attack
and blameless,” is used here. (v.2; 1 Tm 1.7; 6.14). Such a believer must be like a
boxer who does not leave any part of his body exposed to the adversary in the
boxing ring.
He or she is respectful in marriage, which he or she considers to be for life. (v.2; Tt
1.6). As Paul says: the worker “must be” the husband or wife of one wife or
husband. (v.2). According to Spence and Exell, this statement of Paul simply means
that the bishop should have only one wife. (Rm 7.2-3; 1 Co 7.8-13, 39; Gn 2.24). He
or she must behave properly, as a respectful person who sets an example in
marriage. A believer who desires to work for God is “temperate;” the Greek word
in the original text, “nefalion,” means “to be sober or temperate as a person of
good manners.” (1 Tm 1.11; Tt 2.2; I Ts 5.6; 2 Tm 4.5; 1 Pt 1.13; 4.7; 5.8; Lk 21.34).
A godly believer is also “sober-minded,” or “sufrona” in the Greek, which means
literally “to have a sober or sound mind; to be reasonable, sensitive and serious.”
(v.2; Mk 5.15; Lk 8.35; 2 Co 5.13; Rm 12.1-3; Tt 2.6; 1 Pt 4.7). He or she must also
display “good behaviour” from the Greek “kosmion” that means, “to be in order,
prepared, adorned, decorated, beautiful, attractive, modest, respectable, and
honourable”, (v.2). This is the opposite of “kosmikos” which means “worldly or
earthly.” (Mt 12.44; 25.7; 23.29; Lk 11.25; 21.5; 1 Tm 2:9; Rv 21.25; 1 Pt 3.5; Tt 2.10;
1 Tm 2.1, 9; 3.2).
Another characteristic of the believer who desires to serve God, says Paul, is that he
or she is “given to hospitality.” (v.2) The Greek word used is “philoxenon” that
means “hospitable” or “devoted to be a friend.” (1 Tm 3.2, Tt 1.8; I Pt 4.9; At 16.31,
Mt 11.19; Lk 7.6; 11.6-8; 16.8; 21.16; 23.12; Jo 15.13-15; At 20.24; 27.3; Jm 2.23;
4.4; 3 Jo 15).
A further characteristic of the believer who loves to be fruitful to God, especially in
those areas which involve the sharing of the Word, is that he or she must be “able
or apt to teach” which in Greek is “didaktikon”. This means he or she must be
instructed in and know the word of God, so as to be able to teach others the same
truths. (v.2) He or she must also teach! (1 Tm 3.2-16; 2 Tm 2.24; 3.10; Jo 6.45; I Co
2.13; Rm 12.7; 15.4; Mk 7.7; Cl 2.22; 1 Tm 1.10; 4:6; Tt 1.9). Another Greek word
closely related to “didaktikon” is “didaskalos,” which refers to the person who
teaches or the professor. To be a teacher is to be in a position of respect and
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26
honour, (Mt 8.19; Mk 10.17; Lk 9.38; Jo 3.10), especially in the Christian church. (At
13.1; 1 Co 12.28-31; Jm 3.1).
The godly worker of the Lord is also not given to vices or to wine. The original Greek
is “me paroinon,” which literally means someone who is “quarrelsome over wine.”
(v.3) but the general sense of the phrase refers to excess in any area of life. (Mt
11.19; Lk 7.34; 1 Pt 4.3).
The believer who desires to please the Lord and work for Him is not violent; or, in
other words, he or she is emotionally self-controlled. (v.3). The Greek word used is
“me plekten” or “plektes,” which refers to a choleric person who is easily angered
and likely to become involved in fights. (1 Tm 3.3; Tt 1.7).
The godly believer is also “not greedy for money or given to filthy lucre,” (v.3). The
original Greek word is “aisxrokerdes” which means ambitious, avaricious or
niggardly. In other words, the one who desires to work for God must not have a bad
attitude to money, being neither too keen to gain more nor too slow to part with
what he or she has when someone is in need. (1 Tm 3.1, 8; Tt 1.7; 1 Pt 5.2). There
are other Greek words related to “aisxrokerdes” which also mean something
indecent, obscene, shameful, dishonest, mean, and vile, such as “afilarguron” which
means “a lover of money, avaricious, greedy, stingy, tight-fisted, or niggardly.” (1
Tm 3.3; Hb 13.5). Paul also mentions “gentleness” as a characteristic of those
believers who desire to work for God. (v.3). The Greek word is “epieike”, which is
associated with meanings such as gentleness, graciousness, clemency and
tolerance. It therefore means to be kind and gentle.
Finally, the believer who desires to work for God is “not contentious or
quarrelsome.” (v.3). The Greek word is “amaxon” which is related to “amaxos,” that
refers to a pacifist or someone who avoids fights. (1 Tm 3.3).
In 1 Timothy chapter 3 verses 4 to 7 we find some characteristic qualities of
leadership required to serve God well. The foremost quality of someone who
desires to work for God is that he or she must “rule his or her house well.” The
Greek word used here is “proistasthai” from “proistemi” which means “to be in
front, to lead, to direct, to be preoccupied with, to care for or to help, to be
occupied with or engaged with the house of God.” (1 Tm 3.4-12; 5.17; Rm 12.8; 1 Ts
5.12; Tt 3.8, 14). This is very important, because the “episkopos” or bishop is
required to oversee the “house of God” as the high-priest did in the Old Testament.
(1 Cr 9.11; Ne 11.11).
Ruling his or her house well implies that the “children” must be in “subjection” with
“all gravity.” The first Greek term used is “upotage” and it means subjection,
subordination, submission or obedience. (2 Co 9.13; Gl 2.5; 1 Tm 2.11; 3.4). The
second Greek word used is “semnotetos” which comes from “semnos” that means
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27
worthy of respect, serious, dignified, honourable, worthy, holy, and above reproach.
The term is also related to “semnotes” which means reverence, dignity, seriousness,
honesty and decency. (1 Tm 2.2; 3.4; Tt 2.7). In short, Paul is saying that the children
of a bishop must not embarrass him – they must exhibit that seriousness and
sobriety of conduct which is in accordance with their father’s office. (1 Tm 1.14).
This is why Paul asks in verses 5: “For if a man does not know how to rule his own
house, how will he take care of the church of God?”
In verse 6 of 1 Timothy chapter 3, we find that someone who desires to serve God
must not be a novice or neophyte. The Greek word used is “neofuton” from
“neofutos” that means a new convert or, more literally, a tree in a plantation. (Ps
127.3; 128.3; 144.12; Is 5.7). Therefore, someone who was recently converted and
received into the church of Jesus Christ must not serve God as a co-worker
straightaway. (1 Co 3.6; Is 41.3). The reason why the bishop must not be a novice is
that he or she must not be “puffed-up.” The Greek word for this term is “tufutheis,”
which is related to “tufoomai,” which means to be filled with pride or to exalt him-
or herself in the same manner as Lucifer did towards God. (1 Tm 3.6; 6.4; 2 Tm 3.4).
The term derives from “tufos” meaning to smoke or to burn slowly, (Mt 12.10), and
so also to be obscured by smoke or to become light and empty.
“The condemnation of the devil” comes upon the proud person and someone who
desires to work for God should obviously be free from such condemnation. This
condemnation of the devil may mean two things: it can be the same condemnation
put on the devil because of his pride, which caused him to fall from God’s heavenly
grace; or it may also mean the accusation made by the devil against the believer,
since the meaning of the Greek “krima” is associated with “krino” which is
translated into English as “to accuse.” (Jd 9; Jb 1.9; 2.4-5; Mt 4.1; 13.39). The word
“krina” literally means a process of decision or judgement, a verdict, and a
punishment. (1 Co 6.7; Rm 11.33; Mt 7.2; At 24.25; Hb 6.2; 1 Pt 4.17; Rv 20.4; Mk
12.40; Lk 24.20; Rm 2.2; 3.8; 1 Co 11.29-34; 1 Tm 5.12; 2 Pt 2.3; Rv 17.1).
And in verse 7 of 1 Timothy chapter 3, we find that the person who desires to work
for God must have a good reputation among those who are outside the church in
society. The Greek expression is “marturian kalen,” which highlights the importance
of the good character of the Christian worker or leader. It literally means someone
who is ready to be a witness even to the point of giving his or her life as a martyr to
affirm the truthfulness of the testimony. (At 6.3; 10.22; 16.2; 22.2; Hb 2.5, 39; 3 Jo
12; Mt 18.16; Mk 14.63; At 6.13; 7.58; Hb 10.28; At 1.8, 22; 26.16; Rm 1.9; 2 Co
1.23; 1 Tm 6.12; Hb 12.1; 1 Pt 5.1; Rv 11.3; At 22.20; Rv 1.5; 2.13; 3.14; 17.6).
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3.2 THE APOSTOLIC MISSION OF THE BELIEVER AND
THE CONGREGATIONAL MINISTRIES
It must be properly understood that each member of the Body of Jesus Christ
has a personal ministry given by Him for spiritual and godly service to God, to him-
or herself, his or her fellow church members and to the community at large.
As a definition of Christian apostleship: Apostleship comprises all the functions
and activities of the Body of Christ that aim to further the purpose for which the
Church was established, that is: the spreading of the Kingdom of God through all
the earth for the glory of the Father; the enabling of all human beings to share
redemption and the free gift of salvation of Jesus Christ; and, that, through that, the
entire human race may enter into proper relationship with Him. (At 11.19-21;
18.24-26; Rm 16.1-16; Ph 4.1-6).
Governmental ministries and apostleship as performed in church life as
congregational ministerial gifts: Congregational ministerial gifts are concepts used13
by Rev. Frank Damazio in referring to the variety of gift-functions performed by the
church membership. The early church was organized so that all members of every
congregation would play an active role in the church’s life. From within its
membership the local church had a variety of people with different spiritual and
ministerial gifts that were useful to the whole body of believers.
Two main areas were distinctly acknowledged: there were those who laboured
in the Word of God, preaching or teaching; and there were those involved with the
congregational ministries. (1 Co 12.4-11; Rm 12.3-8). This was soon viewed by the
church as church government and congregation. Those performing church
government ministries never had control over the congregation (Ep 4.11-16);
instead, they had a pastoral character with an elevated sense of ethics and morals
to preach and teach the Word of God. And those who performed congregational
ministries did so knowing they were doing an essential Christian duty in the service
of God; they worked spontaneously, enthusiastically, voluntarily, and with love for
the “saints of the Lord.” In any case, both areas of ministry were considered more
as services and appointed duties, rather than positions, so they thought it was the
believer as saint minister that sanctified the office rather that the office that
sanctified the minister.
Therefore, both government ministries and congregational ministries are
faithful acts of loving service to the Lord and to the church and society. Ministry has
always been based on service. Throughout the entire Bible, godly personages are
13 Damazio, Rev. Frank, The Making of a Leader, (Bible Temple Publishing, 7545 N. E. Glisan Street, Portland, OR 97213. USA. Revised edition. 1988), p.12.
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called servants of God, for example: Abraham, (Gn 26.24), Moses, (Ex 14.31; Nm
12.7-8; Dt 34.5; Js 1.1-7), Joshua, (Ex 33.11), Caleb, (Nm 14.24), Samuel, (1 Sm 3.9),
David, (1 Sm 29.3; 1 Cr 17.4) and Elisha, (2 Kg 9.36; Is 20.2).
Moreover, domineering leadership was rejected in the New Testament as
illegitimate and improper for the Church of the Lord because it is carnally based and
minded. (Mt 20.20-28; Ez 34.1-16; 2 Co 1.23-24; 1 Pt 5.1-5; 3 Jo 6-11; Rv 2.6, 14-15,
20-25). Instead, the true leader, or worker of God, liberates believers to think fresh
God-given ideas and their participation in the work of God equips them to excel in
their ministries – so as to produce godly, meaningful and eternal results. The truly
God-appointed minister therefore has a godly motivation, a desire to serve his or
her Lord and Saviour, and is guided by the Holy Spirit into his or her ministerial
function – as Jesus Himself was. (Lk 4.16-19).
3.3 BASIC DEFINING FEATURES OF A BELIEVER WHO
DESIRES TO WORK FOR GOD
The following are some basic defining features of a believer who desires to
work for God through his/ her ministerial gift.
Biblical requirements for key spiritual Christian leaders are as follows: The
Christian servant must be spiritually and morally mature, have a good reputation,
be a good performer of his or her tasks, depict a lifestyle of sound doctrine and
behave as a servant of God in the service of others. (Gl 5.22). Spiritual keys to
Christian leadership are: availability, faithfulness, transparency, the honesty of a
pure heart, servant hood, and responsibility.
Regarding the basic responsibilities of the Christian servant we should
consider these. According to the Bible the Christian servant must feed the flock of
God, (1 Pt 5.2-4), take care of the sheep of Jesus, (Jo 10), work for the increase of
His herd, (At 1.8), and also gather the lost sheep. (Is 40.11). Furthermore, the
functions of leadership mean that the person working for God must exert a godly
influence over the other believers. He or she must discern the needs of others, must
be able to communicate with and accept others, and must be able to lead others’
thoughts towards Biblical patterns. He or she must promote proper godly
interaction in Christian relationships; he or she must be able to lead the people of
God to solve conflicts by focussing on the solutions rather than on the problems;
and he or she must be able to help others to reach their common God-given goals.
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30
Chapter Four
THE CHURCH AS A GROUP OF BELIEVERS
PASSIONATE ABOUT GOD’S VISION
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
Chapter 4 is an overview of various aspects related to the ultimate objective
of the church as a corporate entity of believers. This will be discussed firstly in terms
of the importance of the individual destiny of each believer in Christ; and, secondly,
in terms of the corporate destiny of the Church and its ultimate goal.14 There is also
a section on the importance of establishing a vision of apostolic bases as local
churches.
4.1 THE IMPORTANCE OF THE INDIVUDUAL DESTINY
OF EACH BELIEVER IN CHRIST
Biblical patterns, principles, and promises must be integrated into church life
and into the life of each individual believer if a fresh revival is to happen soon. The
God-given destiny of every believer must therefore be carefully considered.
Every believer has a particular and specific destiny. That is, every individual
on earth has a God-given destiny – whether he or she discovers it, or not.
Therefore, everyone should earnestly seek their destiny; otherwise they will simply
pass through life without a real reason to live. (Pv 29.18).
Finding one’s personal God-given destiny is as important as choosing between
going to heaven or hell. (Jo 8.12; Is 55.9; Ec 3.11). Everyone on earth needs to fulfil
God’s appointed destiny and vision for his or her life, rather than arbitrarily
choosing a personal path – and this eternal vision for the believer’s life can only
come from God. As the believer seriously walks with God, he or she will find His
specific ways for him or her. (1 Co 3.11-15).
Concerning the importance of the lordship of Christ over the believer, all
believers must understand that they are not separate from the rest of the Body of
Christ, but that they must submit ultimately to the Lord Jesus Christ as the Head of
His Church. (Mt 7.20-21). The lordship of Christ over believers is about their willing
submission to Jesus, Who knows the exact destiny for which each one was created.
14 Meares, Don, The Church’s Ultimate Goal: Corporate Destiny In The Local Church, (Albury Press, 2448 East Lewis Street, Suite 4700, Tulsa, Oklahoma 74137,
USA. [?]), pp.11-41.
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(Hb 6.1-2). Submission to the lordship of Jesus is what leads every believer to his or
her role in His Church. God is absolutely determined to see the life of every believer
turn out just as He planned it in eternity; since He was the One Who carefully
formed even the smallest detail of everyone on earth. (Jm 2.17; Hb 11.6). And what
a privilege it is for each believer to discover and to fulfil his or her God-given eternal
destiny on planet earth! (Jo 10.4-5). One’s God-given destiny – which is according
to His absolute will - includes every aspect of one’s life, such as marriage, education,
one’s job and church involvement. (Jr 29.11; 1 Co 12.18).
Believers who have not lived according to God’s vision for their lives can
change. No matter how many mistakes believers have made in life, they can return
to their specific and eternal God-given destinies. An illustration of this process is the
way in which the Potter’s Hands formed a new, whole vessel out of an old, broken
one. (Jr 18.1-6). Believers, however, should remember that they are personally
accountable before God for all the information He has given them concerning their
futures. Nevertheless, they must also never forget that God is on their side to help
them as they start again to discover their purposes in life and to fulfill their
destinies.
The ultimate corporate destiny of the local church
The local church is composed of individual believers who associate themselves
with a specific eternal project entirely designed by God. As soon as they discover
their God-given specific destinies, the next step is to become involved in the
corporate destiny of their local church.
The spiritual concept of corporate destiny was conceived by the Head of the
Church. Jesus Christ is the only Head of the Church: all believers must submit to Him
and follow all His instructions. (1 Co 11.3; 12.14-29). Just as every part of the human
body contributes to the proper functioning of the whole body, so every believer
contributes to the proper functioning of the Body of Christ. (Mt 11.15; 1 Co 12.28-
29).
Every church has a specific assignment and task to perform on earth, under
the guidance of the Holy Spirit, and the headship of Christ. Every church, then, must
listen carefully to God’s voice and instructions. (Mt 11.15). By His divine power, God
leads each believer to become a member of a particular local church, so as to help
with the spiritual building of that local congregation as it works towards the
fulfilment of its God-ordained destiny. God does this not to control the person but
so that he or she may fulfil his or her eternal destiny to the full, both in terms of
eternal fruit and personal joy.
Thus, while the individual destiny of each believer depends on specific and
individual God-given plans, it is also intrinsically linked to the corporate destiny of
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32
the local church. The individual both play a role in the corporate expression of his or
her local church and share a common destiny with it. God wants His children to be
part of His family that is united in Christ. God’s ultimate desire and goal is that, by
adoption, every new believer becomes part of His family, which is united in Jesus
Christ by the Holy Spirit. God is the Father in heaven of His family, which is the
Church.
Every single local church exists by God’s design and has a corporate destiny
for her members. When God looks at, or speaks to, local churches – as He did in
Revelation – He sees them corporately, not as individuals. (Rv 3.7-11). Just as the
human body is led by its head, so also must every local church be led by her Head,
which means that believers must submit to the leaders of the local church as His
appointed authority. In this way, the corporate blessing and anointing of God is
linked to the individual’s submission to God’s appointed authorities.
Nevertheless, although believers must submit spiritually to their spiritual
leaders in the local church as God-ordained delegated authorities within the
corporate structure, this must never be in violation of their personal God-given
specific destinies. (Ho 4.6; Ep 5.22-23; 6.1) While every believer is equally important
to God in value, each one has a different and specific function to accomplish.
4.2 THE IMPORTANCE OF VISION WITH RESPECT TO
MAKING CHURCHES TRUE APOSTOLIC BASES
This book is in agreement with Dr. Jonathan David and others that God is busy
establishing true apostolic and prophetic bases as His headquarters for regional,
national, and even international Kingdom advancement. A discussion on the matter
follows.
There is a need for legitimate succession and continuity of the move of God in
the local church. The vision that starts with a man of God cannot end with him
alone; rather, it must be imparted to other people of God according to a legitimate
spiritual succession for the sake of continuity. In other words, the spiritual dreams,
prophecies and visions of the senior shepherd must be imparted as seeds to new
generations of spiritual leaders functioning as ministerial sons. (Ec 2.16-20). When
this process takes place, an apostolic base is established in that local church. The
Antioch church is a perfect example of an apostolic base, which went through all
the development phases. (At13.1-3; 14.26-28).
To the careful observer, God has a habit of working through apostolic
succession through various generations of His servants. (Gn 4.25-26; At 19.1, 8-12).
Paul’s example of this continuity in apostolic succession is best demonstrated at
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
33
Corinth as the phenomena affected the whole region’s religion, spirit world,
business environment and political sphere. (At 19.13-16, 17-20, 24-25, 38-41).
There are some reasons for apostolic bases. Firstly, the local church needs to
be an apostolic base so as to become a spiritual womb that can give birth to the
new move of God in the region, because He does not arbitrarily touch society at
random. (2 Sm 8.1). Secondly, there is a need for apostolic bases to train and
prepare future apostolic ministers, so the work of God may be implemented
through multiple corporate leaders. (At 13.1-3). Thirdly, the apostolic base is
needed for the reproduction of ministerial sons to ensure legitimate apostolic
succession and a new breed of ministers who will walk circumspectly before God
and people, and so bear fruit effectively for eternity. (Ph 2.19-24; Jo 5.19; 8.38;
14.19-11; Lk 16.12; Rm 8.1).
Fourthly, the building of the apostolic base is a model or pattern for other
churches. Fifthly, apostolic bases concentrate on corporate visions that focus on
affecting, influencing and changing society. (Pv 29.18). Sixthly, apostolic bases allow
believers to position themselves in higher spiritual dimensions to rule and reign
with Christ and prophetically to shape the region’s spiritual atmosphere according
to God’s design. (Gn 4.25-26; Lk 5.17; At 11.23). And seventhly, apostolic bases
serve as God’s strategic headquarters where He develops spiritual tactics designed
to attack and remove the enemy’s forces from the region.
4.3 THE PROCESS OF ESTABLISHING GOD’S VISION
FOR APOSTOLIC BASES
God aims at establishing bases on earth, but there is a patterned process for
this. The first stage of the implementation of God’s base is the pioneering vision
that sets prophetic guidelines and patterns for the future development of His
activities. This pioneering vision contains the prophetic thoughts and ideas of God
as seeds for revival in the region in years to come. The pioneering vision also
contains elements that encourage a collective faith to build up with respect to the
reality of future moves of God in the region. And, finally, this pioneering vision
carries the means to motivate the people of God in the apostolic base for Kingdom
implementation and growth.
The second stage is about the vision’s empowerment of God’s people in the
local church, preparing them for the hard work of implementing His eternal ideas
for the region This phase of the base apostolic vision brings power and authority to
the people of God so that they start preparing for the implementation of God’s
prophetic thought for the region. In other words, they start working seriously
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34
towards turning the specific vision of God into reality in the region through their
local church. The vision also accelerates the implementation of God’s specific vision
for the region. It also means that God’s people will accept responsibility for, and
assume the authority of, active roles and functions in the local church.
Furthermore, they will grow in accountability as they seek higher positions in
God’s structure in the region so that they can fulfil their corporate goals.
The third stage is the corporate vision which clearly defines the purpose of the
local church for the Kingdom’s advancement in the region. At this stage individuals
leave their individuality behind so as to embrace fully God’s corporate destiny for
their local church. Thus, individualism gives way to the corporate destiny of the
local church, and strong individual church leaders make space for team ministries
appointed by God. (Ep 4.11-16). At this stage of the corporate vision, then, the
church’s personal or individual character is replaced by the expression of the
corporate God-given vision for that local church, according to the heavenly specific
plan for the region.
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Chapter Five
THE CHURCH IN THE
HOME AS CELL OR CARE GROUP
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
In this chapter we will discuss the cell church or care group as modern
concepts for church planting. Today there are various styles of church in the home
– all somehow taken from Biblical patterns. They are called: “the Jetro cell” type
based on the model applied by Dr. David Youngi Cho in South Korea; “the G12 cell”
type based on the model of Rev. César Castellanos in Colombia; “the J12 cell
church” type that is a combination based on both previous models and compiled15
by the pastors of Little Falls Christian Centre in South Africa; and the “care group”
type of home church, based on the model applied by Dr. David Rogers of Church on
the Rock in the USA.
Firstly, let us consider the Jetro cell church. This model of cell church is
considered a classic type in the modern-day church, involving groups of believers
from the same local church. When each group reaches eight in number, the training
of a new home cell leader begins, so that he or she can start a new group when the
existing one has 15 members. The Jetro cell model, then, is all about multiplication.
Formal training is done in a classroom, and practical training is done in the
home cell group, where the trainee is allowed to lead either the worship or the
preaching. Each group of five cells then forms a sub-zone within the same
geographical area, which is led by a zone supervisor. Eventually every sub-zone
group is supervised by a zone pastor.
This model requires a comprehensive training program of about one year to
help new converts become cell leaders. It also requires that every home cell leader
takes the responsibility of mentoring two or three believers in his cell who might
eventually be future home cell leaders. A constant sense of urgency is needed on
the part of the members of the cell to reach out to unbelievers. This model uses the
method of establishing goals for the numbers of new people to be reached and
saved, and the numbers of new cell groups to be established. Financial goals are
also set. Home cell groups can aim either to reach everyone in general, or to target
specific economic or social classes or groups. And a group of 5 zones becomes a
district that requires a district pastor, who oversees about 1000 members.
15 [?], Composed by the pastors of Little Falls Christian Centre, The Essentials of Cell Church, (Cell Church International, P.O. Box 1206, Wilgeheuwel 1737, RSA.
1999).
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36
Secondly, let us study the G12 cell church. This model, introduced by Rev.
César Castellanos, focuses on planting new cells instead of the multiplication of the
Jetro model. In the G12 case, the leader starts the structure by identifying 12
people who will form his or her cell group, which will be called the “mother cell
group.” Then, each of the cell members is encouraged to establish his or her cell
group on the same basis as the first one, ideally to create 12 “daughter” cells. The
valuable principles and goals established in the “mother” cell must be duplicated in
each “daughter” cell, but the relationship between the leader of the “mother” cell
and the “leader of the ‘daughter’ ” cell will not be broken. So, the “mother” cell
keeps meeting on, for instance, Mondays, while the “daughter” cell meets on
Wednesdays to ensure that the cell leader of the “daughter” cell is available to
attend his or her “mother” cell meeting.
The process keeps on developing: each cell member starts his or her own cell
to create “granddaughter” and then “great-grand-daughter” cells and so on. In the
G12 model, every member is viewed as a potential cell leader; every cell leader
attends two cell meetings per week and there is no need for zone supervisors,
because all instructions are given by the senior pastor. Very rapid and superficial
training is needed to produce enough new leaders to keep up with the exponential
growth.
Thirdly, let us think on the combined or J12 cell church. This is a combination
of the best features of the two previous models of cell church, with a vision of
spending less time in weekly meetings. Every member of the cell is viewed as a
potential leader, but cannot become one until her or she has undergone an
appropriate training process and his or her spiritual maturity and leadership skills
are considered suitable for the task. New leaders may emerge more rapidly and be
sent to start a new cell, even with only three or four members, and cells multiply
when they reach 12 members.
The church organizes four weekend encounters per year to join the believers
together and teach them specific Biblical themes which promote their spiritual and
church relational growth. Leadership meetings take place only once a month to
prevent the leaders from becoming tired out. One month the meeting may be for
administrative reasons, while the next month it may be for spiritual consultation.
This model does not require a zone pastor, because the district pastor relates
directly to the zone supervisors. And the relationships are maintained by such
meetings as: the weekly pastor’s meeting with the senior pastor; the weekly
pastors’ meetings with the zone supervisors; the monthly zone supervisor’s meeting
with the cell leaders; and the weekly cell group meetings between the cell leader
and his team members.
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
37
The J12 cell group structure seems to be like this: First, the senior pastor
forms a leadership cell with some pastors and potential pastors and their spouses.
At the same time, church members are taught the principles and concepts of the
cell church structure. Second, the leadership cell chooses about nine potential
home cell leaders with their spouses to study the J12 structure of cell church. At the
same time, church members are provided with some small cell group experience.
Third, leadership cells, led by the nine home cell leaders, who have now been
trained with their spouses and have experienced the J12 structure, are formed. At
the same time, each member of the congregation is assigned to a geographical
zone. Fourth, more believers are chosen from the congregation to be trained as
future home cell leaders and are engaged in the training program. At the same
time, the leadership team must be empowered to become responsible to minister
to the zone members. Fifth, the congregation must be taken to form zones and
invited to join the nearest cell group in their zone. At the same time, every church
member ought to be challenged to become part of a cell group. Sixth, potential
leaders must be invited to get involved in the leadership training program to
develop future cell leaders. At the same time, a special event must be held in the
church to launch the cell groups. And, seventh, there will also be the need to form
leadership cells from existing cell leaders in order to promote leadership growth. At
the same time, members must be challenged to become home cell leaders.
And fourthly, there is also the need to highlight the care group model. The
care group cell church: The vision16
of Dr. David Rogers of Church on the Rock in the
USA is based on the fact that every church member needs relationships and
fellowship. He bases his teachings on cell structure on such Scriptures as those
found in the book of Acts. (At2.42-46; 5.42; 20.20).
His care group structure is set up in churches to help members to bear one
another’s burdens, (Gl 6.2), to be concerned with each other’s interests, (Pl 2.4), to
encourage one another (Hb 10.24), and to rejoice with one another. (1 Ts 5.16-17).
The aim is to establish a cell structure that provides high quality spiritual life such as
that experienced by the early church believers, based on relationships described in
three words: “sharing,” “caring,” and “bearing.” Obviously these care groups also
provide for evangelism and natural church growth. Between five and 20 members
meet in a neutral location for spiritual edification and evangelism. The main
purpose of the care group church structure is to train an army of modern disciples
of Jesus who will prophetically affect their generation through their worship of God,
their care for one another and their witness to the world.
16 Rogers, Dr. David, Care Group Manual for Fellowship and Outreach, (Church on the Rock, I-30 at Ridge Road, P.O. Box 880, Rockwall, Texas 75087, USA.
1986).
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
38
The motivation behind the care group structure is the need to overcome the
difficulties that modern lifestyles and hectic personal schedules pose to the leading
of the Christian life. It does, however, require strong and genuine spiritual
relationships to keep believers in fellowship. The care group also provides a vehicle
for the Biblical purposes of church existence to be applied in daily life. Furthermore,
care groups exist to provide quality of life, spiritual growth and guidelines for living
the Christian life in a modern community. They also witness to non-believers.
Therefore, the care group system is seen as the Biblical way of maturing believers
for the work of the ministry.
Care group members may be geographically close or socially homogeneous.
They may meet once a week, but at least once a month. Their format may be
planned, but the Holy Spirit must be given permission to alter it. The format of the
care group meeting involves the following pattern: the first 15 minutes are for
introducing guests and answering some questions; the next 10 minutes are spent in
worship; the following 10 minutes are for the teaching of the Word of God; and the
next 15 minutes are used for the application of the sermon, including the answering
of questions related to it. Then, 10 minutes are used to pray for group needs,
another 15 minutes are used for outreach, the next 5 minutes are used to pray for
the harvest; and the last 30 minutes are for fellowship. The care group provides
good opportunities for a counselling and care ministry from one believer to
another, so those with problems do not need to go directly to the senior pastor.
Furthermore, the care group also invites members to participate in prayer
chains, children’s and old aged ministries and financial giving for the work of God as
well as for specific needs. And the leaders are encouraged to get involved in altar
ministry after the preaching of the congregational Sunday sermon.
Concerning the importance of the care group in modern church life: As we
find in the Scriptures, the New Testament Church was composed of people who
were saved, baptized, filled and led by the Holy Spirit and who preached Jesus
Christ as Saviour and Lord of all. They also had an unlimited vision that was carried
forward by a steadfast people of God, which is the ideal of the care group system of
cell church. (At 1.14; 2.1-4, 32-41; Ps 78.41; 81.10). The care group system also
cares for personal ministry – be it salvation, baptism in the Holy Ghost, individual
renewal or commitment to the Lord, provision of water baptism, assurance of
church membership, or any other provision that may be found to be necessary.
Furthermore, the meeting also includes a specific time for refreshments and fellowship at the end, so that the
people of God may socialize and interact, while the children are taken care of apart from the adults, in an
orderly manner. The care group system is really a balanced combination of the ministries of Mary and Martha.
(Lk 10.38-42).
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
39
Chapter Six
THE LOCAL CHURCH AS AN EARTHLY
INSTITUTION AND ITS CREED
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
This last chapter provides an overview of various aspects related to the local
church as a legal entity and an earthly institution, as well as some notion of the
need for a Christian creed.
6.1 THE MODERN LOCAL CHURCH IS A LEGAL
INSTITUTION
According to the laws of most countries a local church is a legal entity; it must
be properly constituted and have a constitution that includes the guidelines of its
legal framework. This enables the church to open a bank account and to acquire
property in its own name, and obviously it also binds the activities of the church as
an institution under the national constitutional laws of the country.
Modern local churches must be legally registered, have internal formal
representatives and a bank account. In this way the local church is like any other
association or social organization and so it requires a name to be chosen by the
official state registration agency among other names forwarded. The church also
needs a constitution, which is usually similar to that of a non-profit organization.
This must be presented and approved by the church’s general assembly, and
sometimes ratified by the proper state agency. The local church also needs a bank
account to keep the church’s money, in accordance with the laws of the country.
There must be several signatories, and its cheques must be signed by at least two of
them.
The local church also needs formal representatives such as the president, the
treasurer, and the secretary to be appointed from the presbytery and deaconship of
the church. The church must also hold formal meetings as required by the laws of
the country for such legal entities and institutions as churches, NGO’s and other
associations.
Modern local churches establish themselves on private property which they
may own. The local church may rent a space or buy its own property for church
meetings and other functions. Some churches even build apartments for their
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
40
pastors to live in and others even some to be rented so to generate income for the
church’s activities. And so this is some sort of investment on behalf of the church.
6.2 THE CHURCH’S STATEMENT OF FAITH THAT
GOVERNS THE ETHICS AND CONDUCT OF
BELIEVERS
This has been a common practice throughout New Testament times - people
must know in simple terms what the reasons are for their belief in God. Most
Charismatic and Pentecostal believers use the following statement of faith. They
believe in One God, eternally existing and manifesting in three persons – Father,
Son and Holy Spirit. They believe in the Holy Scriptures known as the Sacred Bible,
composed of the Old and the New Testament, in their original writing, as fully
inspired of God, and accept them as their supreme and final authority for faith and
daily conduct. They believe that Jesus Christ was begotten of the Father, conceived
by the Holy Spirit, born of the Virgin Mary, and is true God and true Man as
Emmanuel, God with us.
They believe that God created human beings in His own image; that they
sinned and thereby incurred the penalty of sin which is physical and spiritual death.
They believe that the Lord Jesus Christ died for their sins as the proper and only
acceptable substitutive sacrifice for their atonement before God, according to the
Scriptures, and that all who believe in Him are justified and pardoned on the
grounds of His bloodshed. They believe in the bodily resurrection of the Lord Jesus
Christ, His ascension into heaven, and His present ministry as the forever Prophet-
King-High Priest of the Order of Melchisedek, Who intercedes and advocates for the
saints.
They believe in the personal return of the Lord Jesus Christ to reign on earth
with His saints. They believe that all who repent of their sins and receive the Lord
Jesus Christ by faith are born again of the Holy Spirit and thereby become children
of God. They believe in the baptism in the Holy Spirit which empowers and equips
believers for service, with the accompanying supernatural gifts of the Holy Spirit,
and in the fellowship with the Holy Spirit. They believe in divinely ordained
ministers appointed in church by Jesus Christ to be and function as Apostles,
Prophets, Evangelists, Pastors, and Teachers.
Regarding submission to proper spiritual authorities, they believe in the
principle that said authorities are in authority because they are under authority.
Therefore, church members must be subject to proper and legitimate authority in
all areas of life, e.g. the state, parents, school-teachers and pastors. They must also
be subject to church governance, sound apostolic and prophetic Biblical doctrine,
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
41
and Biblical morals and values with respect to personal behaviour. They believe in
the resurrection of both the just and the unjust, the eternal blessedness of the
redeemed, and the eternal banishment of those who reject God’s free offer of
salvation by faith in Jesus’ death on the cross.
They believe that the one universal church is the whole company of believers
redeemed by their Saviour and Lord Jesus Christ, who have been regenerated by
the Holy Spirit; that the local church on earth should take its character from this
spiritual, mystical and universal concept of church as the Body of Christ, and that
therefore, the personal new birth and personal confession of Christ as Saviour and
Lord are essentials of church membership. They believe in water baptism and in the
Lord’s Supper, to be observed as acts of obedience and as perpetual witness to the
Christian faith. They believe that baptism is the immersion in water of the believer,
as a public confession of identification with the death, burial, and resurrection of
Jesus Christ. And they believe that the Lord’s Supper is the partaking of the broken
bread and wine as the symbolic emblems of the broken body and shed blood of
their Saviour and Lord Jesus Christ, in remembrance of His sacrificial death, His
resurrection, and His second coming.
They believe that divine healing and deliverance from any demonic activities
was provided for in the entire Bible as part of the Good News or Gospel of Jesus
Christ. They believe the Biblical teaching that without holiness no one can see God.
Therefore, they believe in the doctrine of sanctification in the spiritual inner man as
a definite yet progressive transforming work of the grace of God in the soul’s
realms, commencing at the time of the new birth and continuing until the departure
of the believer to heaven. They believe that sexual behaviour should be confined to
a heterosexual relationship between a natural man and a natural woman within the
confines of lawful matrimony.
They believe that the growing maturity of the believer is related to his or her
being born of the water and of the Spirit; which indicates that they have been born
also of the Word of God and therefore have the Spirit of Christ in them. And so they
must keep growing spiritually into the complete stature of Jesus Christ. They also
believe in the need to pray, to fast, to worship, to praise, to meditate on the Word
of God, and to listen to the inner voice and guidance of God, as the sheep listen to
the shepherd’s voice, and that God answers those of their prayers which are
according to His Word.
They further believe that God sends His angels to minister to His redeemed
people and that; therefore, they are surrounded by an immense multitude of
witnesses of their lives. They further believe that they should keep an open mind
concerning any possible Biblical truth that might still be encoded in mystery which
EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
42
the Holy Spirit may reveal by the illumination of the Scriptures in apostolic and
prophetic hearts.
CONCLUSION
In this study guide I have tried to present some ideas which will, hopefully,
help all the people of God to find their proper places as ministers in the Body of
Christ. It also highlights the need for believers to keep growing spiritually until
Christ is formed in them, so that they can be fruitful in God’s field - even engaged in
His harvest. Since this is a manual, the points presented have been set out in such a
way as to promote the systematic teaching of its main subject matter, which is the
church in action. Therefore, I need say no more; but I pray that this book will be
both an encouragement and a guideline for Christian maturity and service.
EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE
43
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David, Dr. Jonathan. 1999. Apostolic Strategies Affecting Nations. Second Edition.
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