Leaves of Gold

A Call To Return To The Teaching Of The Bible

A ministry of Evangelist James A. Nelson   jan23@cox.net

Year III,  No.  12  DECEMBER  2008

 

Master Outline Number Thirty five

 

Taken from  "The Christian Life Bible", Porter L. Barrington, Thomas Nelson Publishers.

 

The Tabernacle

                The Exodus tabernacle was "the dwelling place" of God for almost five centuries, 1450-960 B.C. It was built a few years after the Exodus from Egypt and was the central place of worship until it was replaced by Solomon's temple (Ex. 26:1; cf. 1 Kin. 6:1, 38). It was the portable, sacred-tent-dwelling-place of God, where the holy God

                (1) manifested His special glorious presence with the children of Israel, while at the same time maintaining barriers and separating Himself from sinful defilements;

                (2) provided a sacrificial ritual for individual and national cleansing from sin;

                (3) taught His people theological lessons and truths concerning sin, forgiveness, and His will;           

                (4) prefigured the person and work of the Messiah to come, namely, concerning Christ and His atoning death on the cross for sinners.

                The tabernacle's unique design and exact dimensions, as well as the choice of materials to be used, were completely dictated and specified by God to Moses, while he met with God for the forty days and nights on Mount Sinai (Ex. 24:18-31 :18). The specifications for the tabernacle are found in seven Old Testament chapters (Ex. 25-31), and its construction is described in six additional chapters (Ex. 35-40). One chapter (Num. 4,) deals with transporting the tabernacle. The epistle to the Hebrews further devotes three New Testament chapters to the tabernacle (Heb. 8-10). The book of Hebrews further clarifies that the earthly tabernacle built by Moses, and its service and ritual, were copies of heavenly things (Heb. 9:23, 24).

                That is, the Mosaic tent-dwelling-place of God represented visually, to the children of Israel, the un­seen, heavenly tabernacle, wherein God truly manifested His glorious, divine presence and re­mained totally apart from sin, and wherein He later received the blood of Christ as the everlasting sacrifice for sin. Therein Christ, as the eternal High Priest, sits at the right hand of the Father and al­ways lives to make intercession for believers (Heb. 7:25; 9:11). When we study the tabernacle, even today, we are studying the holy and heavenly unseen realities it repre­sents.

Therefore, let us remember that we are about to enter holy ground, and let us proceed slowly with prayer and reverence. (The offerings receive separate treatment in Master Outline Number Thirty­ Six).

 

35-A.      The History of the Tabernacle (Exodus 25:1-9)

               It is an astounding fact that the tabernacle was God's center of Israel's worship f or nearly five hundred years, from the time Moses met with God on Mt. Sinai, just after the exodus from Egypt, until the completion of the temple by Solomon.  The gold covering of the ark and other furnishing lasted, untarnished, through the centuries.  The tent, unless supernaturally preserved, would have shown aging as the years went by. Instead, it withstood the passage of time to serve its magnificent and holy purpose. Notice that:

                (1) Its plan was given by God, not by men. God specified to Moses not only the exact shape and size of the tabernacle, but also the dimensions and materials for every item of its furniture (Ex. 25:9-27:21). He specified the design and materials of the priest's garments (Ex. 28:1-43). He also detailed the consecration rites of the priests (Ex. 29:1-9) and the offerings (Ex. 29:38-30:10), He then chose two main craftsmen-Bezalel of the tribe of judah, and Aholiab of the tribe of Dan-as well as other workers who were to help build the tabernacle and all of its furnishings (Ex. 31:1-6; cf. Ex. 36:1­39:4).

                (2) Its materials were secured by an offering (w. 1-9; cf. Ex. 35:21-29). God instructed Moses to secure the materials for the tabernacle by appealing to the people, in God's name, to contribute from their substance. Those with willing hearts were privileged to share in this great undertaking. The materials used for the tabernacle and its furniture were

                                (a) gold

                                (b) silver

                                (c) bronze

                                (d) linens (dyed and white)

                                (e) goat's wool

                                (f) skins

                                (g) acacia wood (w. 1-5)

                (3) It was filled with the lord's glory (Ex. 40:34-38). When the tabernacle was first erected, the cloud of God's glorious presence came and covered it. Thus, from the very beginning of the tabernacle's service, it became the appointed place where the infinite God, who filled all space with His omnipresence, met with man.

                (4) It was carried in front of Israel in the wilderness journey. The ark of the covenant, upon which the mercy seat was placed, led the procession of Israel (Num. 10:33-36; cf. Josh. 3:3-6). It showed visually that God's presence goes before His people. This typifies Christ's presence with believers and His going before them (Matt. 28:20).

                (5) It was moved from place to place. It crossed the Jordan with Israel into the Promised land, and they encamped with it at Gilgal (Josh. 5:10). It was set up at Shiloh, which became Israel's temporary religious capital (Josh. 18:1; cf. 1 Sam. 1:3). This is where Samuel grew up and ministered to the lord (1 Sam. 3:19-21). During the reign of Saul, it was located at Nob (1 Sam. 21 :1-6), and later it was moved to Gibeon (1 Kin. 3:4).

                (6) David brought it to Jerusalem about 1000 B.C. He desired the ark of God's covenant to be in his new capital, Jerusalem. It was transported, however, without regard to God's prescribed method (1 Chr.15:12, 13). A man named Uzzah died for touching it (Num. 4:15; cf. 2 Sam. 6:6, 7). Later it was moved according to God's command, and joy filled the city (1 Chr. 16:1-6).

                (7) It was brought into Solomon's temple about 960 B.C. Solomon moved the ark and vessels of the lord from the southwest hill of Jerusalem (Zion) to the newly built temple on the western plateau of the city. (MI. Moriah). At this time, only the two tablets of the law were found in the ark. The bowl of manna and Aaron's rod that budded were no longer in it (2 Chr. 5:9, 10). Probably the remaining articles of the tabernacle-the tentage, poles, loops for carrying, etc.-were at this time sealed inside the temple, perhaps in the 10-cubit-high space between the Holy Place and the roof. God's glory and presence then filled the temple, as it had five centuries before when the tabernacle was filled with the presence of God (1 Kin.

8:10, 11). The, world had to wait almost another thousand years for the promised, greater glory of the  Messiah to enter the temple, Mal 3:1.

 

35-B. The Pattern of the Tabernacle (Hebrews 9:23, 24)-On Mt. Sinai, God showed Moses the complete and exact plan of the Jabernacle (Ex. 25-27). This was a giant, life-sized, visible parable to Israel and the nations. It illustrated the truths surrounding sinful mankind's separation from God (Is. 59:2). It was also an object lesson of God's provision for the believer's salvation and daily cleansing through the sacrifice of Christ, which was typified during the Old Testament period by animal sacrifices. Let us first examine the general pattern and truths of the tabernacle. In subsequent outlines the details will be discussed.

                (1) The courtyard. The courtyard was a rectangle, 100 by 50 cubits (150 x 75 ft.). Its length ran east and west, with its single gate opening on the east side. It was surrounded by a wall 5 cubits (71/2 ft.) high of fine, white linen curtains, which in turn was supported every 5 cubits by a wooden pillar (or post) which had a brass socket at the base and a silver one at the top. The single gate was 20 cubits (30 ft.) wide, opening toward the east; it featured a screen of the same width, made of blue, purple, and scarlet thread and fine linen (Ex. 27:9-19, page 86). The single gate reminds us that Christ said, "I am the door. If anyone enters by Me, he will be saved" (John 10:9). A barrier existed between the holiness of God's fellowship and fallen man on the outside.

                (2) The bronze altar. This altar of sacrifice stood in the foreground of the court as the first item one would approach. It was 5 by 5 cubits (71/2 x 7'/2 ft.) square, and 3 cubits (41/2 ft.) high. It had an acacia-wood frame, overlaid with brass, with a brass grate to hold the fire. It also had four brass horns, one on each corner. Here the animal sacrifice died for the sins of the people (Ex. 27:1-8). The burnt offering was a male of the herd without blemish. Its blood was poured out and its skin flayed (stripped off). The animal was offered to God on the wood and brass of this altar which stood outside the tabernacle (Lev. 1:1-7). We see here a type of Christ, a male of the stock of mankind, without blemish, his blood poured out and his skin flayed, offered upon the wooden cross with metal nails (Mark 15:20-25).

                (3) The laver. This was a large brass vessel for holding water. It stood in the courtyard between the bronze altar and the tabernacle (Ex. 30>17/21).  The priests had to wash their hands and feet with the water before entering the tabernacle, "lest they die" (Ex. 30:20, 21). The priests could not touch the holy vessels in the Holy Place with dirty hands, nor track in dirt with soiled feet. This pictures the truth that the believer, after the sacrifice of the altar (Christ's death and our salvation), still needs daily cleansing to enter the presence of God (John 13:8-10; cf. 1 John 1:9).

                (4) The tabernacle (Ex. 26:15-30). The tabernacle was composed of two basic parts:

                                (a) The wooden structure. This was a rectangle, running lengthwise east and west, and open at the east end. It was made of twenty upright boards on north and south, and six on the west side. The boards were each 10 cubits (15 ft.) high and 1'/2 cubits (27 in.) wide. They were connected by horizontal bars and loops which held the bars. Each board sat in two silver sockets, and its acacia wood was covered by gold (Ex. 26:15-30). Gold does not oxidize, even in a thousand years. It thus speaks to us of what never fades, that which remains pure through the centuries and through eternity.         .

                                (b) The tents (Ex. 26:1-14). The tabernacle, or tent, was in reality four tents or layers, one on top of the other.

                                                (i) The first tent (Ex. 26:1-6). The tabernacle proper was the interior tent. It was made of 10 sections, each 28 by 4 cubits (42 x 6 ft.), which were attached to make a linen interior 28 by 40 cubits (42 x 60 ft.). The 4 cubit-wide (6 ft.) sections each were colored one color, and included white (plain linen), blue, purple, and scarlet. To this beautiful interior were added the gold-covered boards that composed the sides of the tabernacle. The colors were white, representing holiness; blue, representing heaven; purple, representing royalty; and scarlet, representing blood. All of this exactly fits the life and ministry of Christ who was to come.

                                                (ii) The second tent (Ex. 26:7-13). This tent was made of goat's hair. It hung over the linen tabernacle for protection, and added strength. It was a goat that died for the nation's sins on the Day of Atonement (Lev. 16:7-10, 15-21), while a "scapegoat" took their sins into the wilderness.

                                                (iii) The third tent (Ex. 26:14). This tent was made of ram skins, dyed red. It would be beautiful, and yet could only remind onlookers of the shed blood of sacrifice.

                                                (iv) The fourth tent (Ex. 26:14). This tent was the storm tent, made of badger skins. The tent could represent heaven and, to us, symbolize the outer body of flesh which was taken on by Christ.

                (5) The Holy Place (Ex. 26:35). This section was the longer first room of the tabernacle; it measured 12 by 6 cubits (18 x 9 ft.). Here, amid the gold-covered wooden boards and the linen curtains above, were placed

                                (a) the table for the showbread;

                                (b) the seven-lamped candelabra (Ex. 26:35);

                                (c) the altar of incense (Ex. 35:15).   These in turn represented the unity of God's people, God's eternal care, and the high-priestly intercession made daily by Christ for His people (Heb. 7:25).

                (6) The veil and the Most Holy Place (Ex. 26:31-34). The innermost room of the tabernacle was cubical, 6 cubits (9 ft.) to a side, and its entry was sealed off by the heavy veil (Ex. 26:31-35).  This veil of white, blue, purple, and scarlet spoke of all that God stood for in holiness-His absolute .separation from all that is sinful and defiling. Within this chamber stood the sacred ark of the covenant, made of wood overlaid with gold, 2'/2 by 11/2 by 1'/2 cubits (45 x 27 x 27 in.) with the wings of the cherubim placed above it. It became the mercy seat, where God's sacred presence was manifested. The shekinah glory shone upon this place where the high priest, on the annual Day of Atonement, sprinkled the goat's blood for the covering of sin (Ex. 25:10-22).

                Jesus Christ, by His death and shed blood, eternally paid the penalty for sin. For the believer the veil has now been opened to God and His presence, His forgiveness, and His manifold blessings (Matt. 27:51).

                (7) The cloud of glory over the tabernacle (Ex. 40:34-38; Num. 9:15-23,). Above the tent stood the cloud of God's glory. It moved before them and led them on the march in the wilderness, as a pillar of cloud by day and a pillar of fire by night. This manifestation of God's leading first occurred after the Exodus from Egypt, before the tabernacle was built (Ex. 13:21, 22). Once the tabernacle was set up, the cloud localized itself above it. God's shekinah glory apparently manifested itself in the tabernacle in an even more special way-perhaps by supernatural glowing of the cloud when God desired to speak with them (Num. 16:41-44). This leading of the cloud, above the tabernacle, is a figure of God's daily leading of the believer in his actions and in his resting.

 

 

Point 35C: The Furniture of the Tabernacle, Exodus 35:30-35.  Each of the four sacred items in the tabernacle had it own special significance and use.  In those early five hundred years, from the exodus to Solomon's temple, the priest saw these sacred items of furniture and no doubt mediated deeply upon what t hey represented.  It is only in this age, however, after Jesus has come and the N. T. has been written that we can see more fully what God was symbolizing in these holy patterns and types of heavenly realities, Heb. 9:23, 24

                 (1) The table and the showbread-Christ, our Sustainer (Ex. 25:23-30; cf. Lev. 24:5-9).

               

The gold-covered table had the showbread placed upon it every Sabbath-two rows of six pieces of bread, sprinkled with frankincense. They remained for the week and then were eaten there in the Holy Place by Aaron, the high priest, and his priest-sons. This was a sign to Israel that it was God who fed and sustained His people, that is, that He kept them alive. It symbolized both His physical and His spiritual feeding. Christ, in Mathew 4:3, 4, reminded us that God feeds us in both of these ways. Christ Himself is the fulfillment of God's provision for our spiritual life. We see Him in the showbread as the true bread from heaven (John 6:32-35) unifying God's people into one body.

                (2) The menorah (candelabrum)-Christ, our Light (Ex. 25:31-37; 27:20, 21). The number seven, in the Bible, often symbolizes totality and completeness, after the seven days of the creation of the world and the rest which followed. The golden candelabrum burned olive oil, which represented (God's Holy Spirit, and had seven lights which represented

                                (a) God's all-seeing, omniscient capacity;

                                (b) the illumination which His Spirit gives to His people. Christ declared that He was the light of the world. We should see Him symbolized in the candelabrum, John 8:12.   In Revelation 1:20 and 2:1 the seven churches are represented as seven lamp stands, giving off the light of God by the Spirit. Christ is seen walking among them.

                (3) The altar of incense-Christ, our Intercessor (Ex. 35:15). The great sacrifices, including those during the Day of Atonement, took 'place upon the bronze altar outside the tabernacle itself, just as Christ was later to suffer outside Jerusalem's gates. Here, however, in the Holy Place before the veil, stood this smaller altar of incense. Upon this altar, morning and evening, the priest daily offered incense which would live a pleasant aroma to the Holy Place. This spoke to Israel of the daily prayers of those who loved God, prayers that rose to Him as a "soothing aroma" (Gen. 8:21; cf. Eph. 5:2).

                (4) The ark of the covenant'-Christ our divine Savior (Ex. 25:10-22). This was the sacred chest of Israel, made of acacia wood overlaid with gold: "two and a half cubits shall be its length, a cubit and a half its width, and a cubit and a half its height." It consisted of

                                (a) the ark itself;

                                (b) the golden lid called the mercy seat;

                                (c) two winged cherubs-the cherubim-attached to the mercy seat;

                                (d) its contents (see below);

                                (e) the two staves which fitted through the loops on the side of the ark to transport it by porters.

                Its very name, "the ark of the covenant" or "the ark of the testimony," witnesses to its unique position 11M the primary emblem of God's covenant with Israel, where He promised that He would be their God and they would be His special people. Note that:

                                (a) Of the tabernacle furniture, the ark alone stood behind the veil in the Most Holy Place. It was here, with the mercy seat, golden lid, and two winged cherubs, that God manifested His presence with Israel In a special, localized sense. His holy presence was sealed off from sin and sinners by the veil.

                                (b) The contents of the ark consisted of three items (Heb. 9:4):

                                                (i) The two stone tablets of the covenant of the law-one for our duties to God, the other for our duties to man. Christ is our law-keeper, having paid the penalty for our disobedience of the law (Gal. 3:13; cf. Heb. 5:1, 5).

                                                (ii) Aaron's almond rod that budded, which signified to a complaining Israel that Aaron was Indeed chosen by God to be high priest (Num. 17:8). Christ is our High Priest. Like Aaron, He was ('hosen by God (John 8:18).

                                                (iii) The pot of manna-that special food provided by God to sustain His people in their journey through the wilderness. Christ is our manna from heaven. He daily feeds His own, physically and spiritually (John 6:1-14, 31-35).

                                (c) The top of the ark, overlaid with gold, formed the mercy seat. The mercy seat was sprinkled with blood once a year, on the Day of Atonement. Thus, the requirements of the law were covered by the blood, typifying the covering of Christ's blood for us.

                                (d) The ark accompanied and led the hosts of Israel on the march (Num. 10:35, 36). It led them into the Jordan River which God divided (Josh. 3:8-11), and around the mighty fortress of Jericho, which God's power pulled down (Josh. 6:6-9). It thus typifies Christ's presence with us daily. His great power is available to rescue us by dividing rivers which block our path to

                                                (i) safety and hope

                                                (ii) His holy presence near us

                                                (iii) His daily guidance for our lives (Matt. 28:18-20)

.

35-D. The Priesthood of the Tabernacle (Exodus 40:13-15)- Christ is indeed the High Priest of God in the true heavenly tabernacle, of which the earthly tabernacle is only a model. The book of Hebrews plainly declares this to be so (Heb. 9:11-14, 24-26). Although He was not from the tribe of Levi like Aaron, Christ (of Judah) was independently appointed by God as our High Priest and He was so anointed, as was Melchizedek to whom Abraham gave tithes (Heb. 7:11-17; cf. Gen. 14:18-20). See Christ here as our true eternal High Priest.

                (1) The priesthood consisted of one high priest, Aaron, the brother of Moses, and Aaron's sons (Ex. 29:1-9). It was a hereditary office.

                (2) Aaron was consecrated as high priest by pouring olive oil on his head (Ex. 29:7). This signified God's Spirit upon him. See Psalm 133 celebrating this joyous event.

                (3) Even Aaron's sons, though priests, were not permitted to invent their own ceremonies. Because Nadab and Abihu disobeyed this principle, they were struck down (Lev. 10:1-3). True religion came from God and was not invented by man.

                (4) The high priest wore special clothes, including a breastplate (the ephod) bedecked with twelve jeweled stones, representing the twelve tribes, and a turban (the miter) which had upon it a gold plate with the engraved words, "HOLINESS TO THE LORD" (EX. 39:8-14, 30, 31

                 (5) The high priest alone (with the goat's blood to be sprinkled on the mercy seat) could enter the Most Holy Place and then only on the Day of Atonement (Lev. 16:15).

                (6) The Levites (tribe of Levi) were appointed ministers of the tabernacle service, under the authority of the priests, who also were of the family of Levi (Num. 8:5-26). The transporting of the tabernacle was divided among the Levite clans: Gershon, Merari, and Kohath (Num. 10:17-21, cf. 1 Chr.15:2).

                (7) Some murmured against God's chosen high priest and rejected him in favor of others of their own choosing. But God caused only Aaron's rod to bud, authenticating Aaron as His choice (Num. 16:1-3; cf. 17:1-11). In the same way they murmured against Christ (Is. 53:1-3). But God has chosen Him, and His almond rod alone has budded and blossomed (Is. 53:10-12).  (These studies will continue)

 

The New Testament Church....A Local Body,

A. J. Kirkland, Bogard Press, Texarkana, Ark. Texas

 

Churches of the Bible Were Local Congregations

Chapter III

Nothing 'could be plainer in the Bible than that every time a church is spoken of a local congregation is meant. In Matthew 16:18 Jesus said, "I will build my church; and the gates of hell shall not prevail against it." Now what kind of a church was that? Was it a universal something that would spread all over the world? No. For if you will just read on till you come to Matthew 18:17 you will find where He told them that if a brother offended another brother and refused to make peace with him, "tell it to the church." How could he tell it to a universal, invisible church spread all over the world? It would be impossible to do that, but if it was a local congregation, it would be easy to do.

Where Was This Church Located?

This church that Jesus was talking about building was first a company or congregation that traveled with Him, but it was always a local company. It was located where He was located:     :J

Acts 1:21, 22: Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordained to be a witness with us of his resurrection.

Now let us notice several things which we learn from this passage:

           (1) Here was a company of baptized believers that had been together from the days of John the Baptist.

                (2) It had been in company with Jesus and He had gone in and out among them.

                (3) They were with Him and saw Him ascend to heaven.

                (4) They were in a business meeting and elected an apostle to take the place of Judas, Act s 1:15-26.

                (5) In order to be an apostle one had to be an eye witness to the ministry of Jesus, being with Him all the time from the time of                           Juan the Baptist till Jesus ascended.

                (6) There were at least one hundred twenty in that company and they held a business meeting and elected an apostle, Acts 1:15/26.

                (7) That company was located in Jerusalem, after Jesus went to heaven, and met in an upper room, Acts 1:12-14.

                (8) It was to that same company that the Holy Spirit came on the day of Pentecost, Acts 2:1-3.  They were all in one place, local,                                       in one room.

                (9) That company was called THE CHURCH, Acts 2:47 and the Lord added to it daily such as should be saved.

                (10) That same company (church) was called the "church which was at Jerusalem" Acts 11:22.

                Could anything be more plain than that the church Jesus built, the one He was with, and went in and out among them, was a local congregation, meeting in one place, and that place was a house, un upper chamber in Jerusalem?  Remember nothing can be "universal" and "local" at the same time.  "Universal" means "everywhere", "local" means in one place.

The Jerusalem Church

                There is another thing we should understand about the Jerusalem church.  She was the "mother church" and all of the other churches came out o her, or out of church which were her children, and since the Jerusalem church belonged to Jesus Christ, then all of her children belong to

Christ. In this way Christ has ever kept His church alive, and the gates of hell shall not, and cannot prevail against her. Let us find the churches that came out of the church at Jerusalem.

(1) Philip went to Samaria, preached Christ and many were saved and baptized (Acts 8:4-12). This was how the church began in Samaria.

(2) When Paul started to Damascus there was already a church there. He was converted on the way and was baptized by Ananias of Damascus (Acts 9:1-19).

(3) Peter went to Caesarea where Cornelius and a number of others were baptized, and this is how the church began in Caesarea (Acts 10:23-48).

(4) When the gospel was preached to the Greeks at Antioch, and the Jerusalem Church heard about it, they sent Barnabas as a missionary to Antioch. Barnabas got Paul (Saul) to help him and they established a church there (Acts 11:19-26). This congregation is called the church at Antioch in Acts 11:26 and 13:1.

                So, if the congregation of disciples at Antioch was called a church, then, the congregation at Caesarea was a church, the congregation at Damascus was a church, and the congregation at Samaria was a church.

                So we see that while there may have been many more, here are at least four churches, all local bodies or companies of baptized believers that came directly out of the church at Jerusalem/'

The Church at Antioch

Now, let us follow the work of the missionaries of the Antioch church and learn about some of the churches that came out of her through her mission work, and we will see if. they were local congregations like the one at Jerusalem, and the one at Antioch. The church at Antioch is chosen because the Bible chooses it. We must remember that the church which was at Jerusalem was persecuted, and the members were scattered abroad, except the apostles, so that it became weak and few in number (Acts 8:1). But the church at Antioch was strong and became one of the greatest mission-minded churches that has ever existed. It was this church that sent out Paul and Barnabas (Acts 13:1-3).

                We find that the church at Antioch was a local congregation and not a universal, invisible something that spread all over the world. Notice the following language: Acts 13:1: Now there were in the church that was at Antioch certain prophets and teachers.

                The church that was at Antioch. The church was AT a place, and that place was Antioch. Antioch was a city. So the church at Antioch was located in the city of Antioch. It could not have been a universal church.

                Now, if you read the next three verses (Acts 13:1-3) you will find that this church AT Antioch, led by the Holy Spirit, sent out Paul and Barnabas as missionaries. These missionaries went out on their missionary journey, and that journey took them to the Island of Cyprus and the coast of the Mediterranean Sea. They visited and preached in the following named cities where it is said that people believed (Acts 13 and 14): Salamis, (on the Island of Cyprus), Paphos, Antioch of Pisidia, Iconium, Lystra, and Derbe. There were probably other cities, for we are told that they preached in all those regions, but only the places where we are told that people believed are mimed. The next important fact that you should learn is, these bands of believers were called churches: Acts 14:23: And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed.

                What do we learn here? They ordained them elders in every church. Not just one big church, but in every church. Everyone of these bands of believers had their own elders (pastors and deacons), and each one was called a church. Hence, there was a church at Salamis, there was a church at Paphos, there was a church at Antioch of Pisidia, there was a church at Iconium, there was a church at Lystra and there was a church at Derbe. And Paul and Barnabas ordained elders in every church.

                They were not invisible or universal things, but local bands of baptized believers. All these churches were, so-to-speak, daughter churches of the church which was at Antioch and granddaughters of the church which was at Jerusalem: for the Antioch church was the daughter of the Jerusalem church.

The Second Missionary Journey from Antioch

                After Paul and Barnabas returned from their first journey, they made their report to the church at Antioch which had sent them out (Acts 14:26-28). Then in Acts 15:36, we find that Paul desired to make a second journey. He and Barnabas separated, however, and this time Paul took Silas as his partner. In Acts 16:1-5, we find Paul visiting some of the same cities that he visited before, namely, Derbe, Lystra and Iconium, and now we are told plainly that there were churches in these cities. Acts 16:5: And so were the churches established in the faith, and increased in number daily.

|               This confirms the truth that the church is a local body in another way. Note that the churches were established. Why did not he say the CHURCH was established? Because there was more than one and he had to make them plural in number. If there had been just one big universal church, with all the saved people in it, then Paul would have said the church was established, but since there was one local congregation in each city, and since there were several of them, he had to say churches were established.

                Paul's second missionary journey carried him into Europe, that is into Macedonia in Greece. He preached at Philippi where Lydia, the Philippian jailor, and many others were saved (Acts 16:12-34). He and Silas preached at Thessalonica, at Athens (Acts 17), and then at Corinth, and at Ephesus. In all these places they left believers. All of these were in Greece except Ephesus which was on the coast of Asia. It was at Ephesus that Paul found the disciples of Apollos and got them on the right track. Aquila and Priscilla, two other missionaries, had already been to Ephesus (Acts 19and 20), and had already taught Apollos the way of the Lord "more perfectly."

                Now let us see about these bands of believers Paul left at these places. Were they churches? Was there a church at each place, or did they all make one big church? Let the Bible answer the question.

                Let us take Philippi, Thessalonica, and Athens and see about them. These are all in the region of Macedonia and they are called by Paul, "The churches of Macedonia," II Corinthians 8:1, Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia.

                Here again we find reference made to more than one church. If there was one big church, why did not Paul say, "the church of Macedonia"? There was not just one big church, but Macedonia was a country, a state, and not a city. There were several cities in the state of Macedonia and there were several churches. So Paul had to say "churches," because there is no such thing as one big church.

                But if you will read Philippians 1:1 and 4:15 you will find that Paul actually said that these saints were a church, and he also said they had bishops (pastors) and deacons. Philippians 4:15: No church communicated with me as concerning giving and receiving, but YE ONLY.

                What do these words, "no church, but ye only," mean? Simply this, you are the only church that sent me an offering. Hence we see the church at Philippi was one of the churches of Macedonia. It is silly to talk about a big universal, invisible church in the light of all this truth. There is no such thing in the Bible.

                Now let us see about Corinth, another place where Paul preached. Was there a church located there? If so, could it be universal and be at Corinth?

                I Corinthians 1:2: "Unto the church of God which is at Corinth." Could anything be more simple and plain than this? The church at Corinth; not a universal, invisible something, but the church located at Corinth. Just like we have the church at Jerusalem (Acts 11:22); the church at Antioch; so we have the church at Corinth. Nowhere in all the Bible can one find that all these churches make up one big, universal church.

                But what about Ephesus where Paul preached so long? He stayed there three years and was in the school of Tyrannus. Was that called a church? Acts 20:17: And from Miletus he (Paul) sent to Ephesus, and called the elders of the church together.

                And, Revelation 2:1: Unto the angel of the church of (Greek, in) Ephesus, write ...

                Here it is again as plain as day. Paul sent to Ephesus and called the elders of the church together, and John says, "The church in Ephesus." What more proof would one want that every time the Lord speaks of a church, He speaks of a congregation in a given place.

                What about the city of Caesarea, where Cornelius was baptized? Was there a church located there? Acts 18:22: And when he (Paul) had landed at Caesarea, and gone up, and saluted the church, he went down to Antioch.

            Paul saluted the church at Caesares. So, there must have been one there.  It could not be "universal" and be at Caesarea.  Just like there was a church at Jerusalem, a church at Antioch, a church at Corinth, and a church at Ephesus, so there was a church at Caesarea and Paul saluted it.

 

(These studies will continue)

 

            The editor of this page is Evangelist and Missionary James A. Nelson who has been preaching the Word for sixty years.  He and his wife Janet are members of the Village Bible Church, Salina, Kansas, EE.UU.

            This page is sponsored by David R. Pickett   (dr_pickett@hotmail.com)  and our Webmaster is Brother Martin R. Gutzmer (mrgutzmer@gmail.com)

            Any comments may be sent to the editor a:   jan23@cox.net