Andre vd Merwe
Here is Part 2 of Andre vd Merwe’s look at the orgins of the word church. Enjoy! Click here to read it on Andre’s blog.
Remember to check out Andre’s awesome book ‘Grace, The forbidden Gospel‘.
In Part 1 of this study we took a look at the true meaning of the Greek word ekklesia, which has been translated as church in our Bibles. We will now delve into the history of how the word ekklesia (which refers to the “called out ones” of God) came to be replaced by the word church (which is commonly understood to refer to a building) in the Bible.
Some may ask: “So why write so much about the interpretation of a single word?” Because our interpretation of a concept will significantly influence the way we live out that concept. If we view “church” as a building where we go to on a Sunday, we might miss out on the indescribable riches and depths that there are to be explored when it comes to being a living, breathing carrier of the presence of almighty God.
A Dark History
At the start of the 4th century the church was joined to the state under the rule of the Roman emperor Constantine. He was responsible for building the first church buildings, thinking that Christians, like the heathens and the Jews, also ought to have their own places of worship. He also inherited a system of church government from the first and second centuries (more on this in the next chapter) which had politically influential figures called “Bishops” and their delegates called “Presbyters” lording over each of these church buildings. The most powerful Bishop also eventually became the first Pope, the head of the Roman Catholic Church. This state of affairs carried on virtually unchallenged right through to the Reformation of the 16th century, for a staggering period of nearly 1,200 years.
The illegal spread of Wycliffe’s Bible (written in middle age English during 1382 to 1395) which rejected many of the Roman Catholic teachings, resulted in a death sentence being issued for any unlicensed possession of Scripture in English.
In the late 1520’s King Henry VIII of England wanted to annul his marriage to his first wife, Catherine of Aragon and marry Anne Bolyn, hoping to get a male heir. The Pope refused to go along with this, so Henry VIII kicked the Pope and the Catholic Church out of England, which also enabled him to take over all of the Catholic Church land and buildings, greatly increasing the royal coffers. He appointed himself as the head over the church in England which also made it very easy for him to divorce Catherine.
In 1525 William Tyndale (an English scholar inspired by Martin Luther) undertook an English translation of the New Testament and also embarked on translating the Old Testament shortly thereafter. He was arrested and jailed in 1535 and convicted in 1536 for heresy. He was executed by strangulation and his body burned at the stake afterwards. His manuscripts rendered the word ekklesia as assembly or congregation. This work also became the basis for the Great Bible, published in 1539 by King Henry VIII.
The only surviving child from King Henry VIII’s first marriage, Mary I, took to the throne in 1553 (after her younger half-brother Edward VI died from disease) and returned the Church of England to the communion of the Roman Catholic Church, causing many English reformers to flee the country. Her brutal burning of Protestants at the stake caused her enemies to assign her the nickname of “Bloody Mary”. Some of these refugees established a colony at Geneva (lead by John Calvin) and they embarked on a translation which in 1560 became known as the Geneva Bible.
In 1558 Elizabeth I (the daughter of King Henry VIII and Anne Bolyn) took to the throne after having spent nearly a year in prison under the reign of her half-sister, Mary I, on suspicion of supporting Protestant rebels. She established the English Protestant Church (which later became known as the Church of England), appointing herself as its supreme governor. Under her rule the need for a new translation was identified that correctly exemplified the existing episcopal (leadership) structure of the Church of England, its ecclesiology (the church’s character, belief system and origin) and its convictions about an ordained clergy. This led to the publication of the Bishop’s Bible in 1568.
In 1603 King James I of England took the throne and in 1604 convened the Hampton Court Conference between himself and representatives from the Church of England. Maintaining that the Bishop’s Bible had to be used as the primary guide for the translators, he pronounced fifteen specific decrees that were to be followed for the translation which in 1611 would become known as the Authorized King James Version. The third item in this list of decrees was that certain Greek and Hebrew words were to be translated in a manner that conformed to the ecclesiology of the Church of England. Ekklesia had to be translated as church (where appropriate) and not as assembly / congregation in order to reflect what had come to be the “traditional usage” of the word at that time.
Because King James I had full jurisdiction over the buildings of the Church of England at the time, his control would be amplified if the Bible reinforced the idea that the Church was a building.
Ekklesia in the Bible
Originally the ekklesia was the primary gathering of the democracy of the ancient Greeks in Athens. It was open to all male citizens with two years of military service. The assembly was responsible for declaring war, military strategy, and electing magistrates and other officials. It originally met once every month, but later it met three or four times per month. Votes were taken by a show of hands. In the 5th century BC their numbers amounted to about 43,000 people. A minimum of 6,000 was required occasionally to make a decision.
By the first century the term ekklesia had adopted somewhat of a mixed meaning. It was still used by the Greeks in the sense stated above, but it was now also used by the disciples and apostles to refer to the Christians who met together in the different regions. And as we know, the Christians were oppressed by both the Jews (for preaching a message that contradicted their laws) and by the Romans (who suspected them of plotting against the Roman rule). So in the first century ekklesia could refer to a group of people who gathered together to make political and civil decisions or to the victimized group of people (Christians) who were scattered throughout the different provinces, but who were turning the world upside down through their exploits. It certainly wasn’t for no reason that these Christian rebels were persecuted for their faith, since they were causing great damage to the rule of the emperor by challenging conventional thinking and demonstrating the power of a kingdom that was not of this world!
So it would not be too big an inference to assume that the term ekklesia in the first century, when referring to Christians, carried with it the connotation of a group of rebels or renegades, especially seen through the eyes of the Romans and the Jews. Note that the disciples had several other words to choose from to describe the Body of Christ, but they intentionally used this one.
The Greek word ekklesia is used 114 times in the New Testament and in every instance is translated as church (in most Bible translations), except in Acts 19:32, 39 and 41 where it was more accurately translated as assembly. Acts 19 is possibly the only reference that we have in the Bible where this word could not be mistranslated, since the assembly referred to in this chapter had nothing to do with a church meeting. In this instance it was referring to an angry mob in Ephesus and here the translators of the Bible were forced to abandon their agenda.
Paul had been sharing the gospel and demonstrating it with such power in Ephesus that a great multitude of people came to Christ. A wealthy silversmith named Demetrius had a business that made silver models of the temple of the goddess Artemis. Those who worked for him also earned a lot of money. They had been suffering great losses since Paul started sharing the gospel in Ephesus and throughout the entire Asia. Demetrius then caused an uprising in the city, accusing Paul of saying that gods made by hands were not gods. Here is an account of what happened on that day. Note all the different words that were used to describe this illegal horde, a rioting mob of angry people who wanted to kill Paul and his companions:
Act 19:29 So the city was filled with the confusion, and they rushed together into the theater, dragging with them Gaius and Aristarchus, Macedonians who were Paul’s companions in travel. 30 But when Paul wished to go in among the crowd [demos], the disciples would not let him. 31 And even some of the Asiarchs, who were friends of his, sent to him and were urging him not to venture into the theater. 32 Now some cried out one thing, some another, for the assembly [ekklesia] was in confusion, and most of them did not know why they had come together [sunerchomai]. 33 Some of the crowd [ochlos] prompted Alexander, whom the Jews had put forward. And Alexander, motioning with his hand, wanted to make a defense to the crowd [demos]. 34 But when they recognized that he was a Jew, for about two hours they all cried out with one voice, “Great is Artemis of the Ephesians!” 35 And when the town clerk had quieted the crowd, he said, “Men of Ephesus, who is there who does not know that the city of the Ephesians is temple keeper of the great Artemis, and of the sacred stone that fell from the sky? 36 Seeing then that these things cannot be denied, you ought to be quiet and do nothing rash. 37 For you have brought these men here who are neither sacrilegious nor blasphemers of our goddess. 38 If therefore Demetrius and the craftsmen with him have a complaint against anyone, the courts are open, and there are proconsuls. Let them bring charges against one another. 39 But if you seek anything further, it shall be settled in the regular (lawful) assembly [ekklesia]. 40 For we really are in danger of being charged with rioting today, since there is no cause that we can give to justify this commotion [sustrophe].” 41 And when he had said these things, he dismissed the assembly [ekklesia]. (ESV, annotations added)
From G1210; the public (as bound together socially): – people.
From a derivative of G2192 (meaning a vehicle); a throng (as borne along); by implication the rabble; by extension a class of people; figuratively a riot: – company, multitude, number (of people), people, press.
From G4862 and G2064; to convene, depart in company with, associate with, or (specifically) cohabit (conjugally): – accompany, assemble (with), come (together), come (company, go) with, resort.
From G4962; a twisting together, that is, (figuratively) a secret coalition, riotous crowd: – + band together, concourse.
From a compound of G1537 and a derivative of G2564; a calling out, that is, (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both): – assembly, church.
It should be clear to any unprejudiced person that the only thing which seems out of place in the above context is the rendering of the word ekklesia. There is evidently some serious bias that has been added to the mix. This is one of the few occasions where we can gain a better understanding of what ekklesia really means and clearly we can see that it is not a church building. A rebellious crowd or a defiant gathering would be more accurate.
Another shining example is Hebrews 2:12, a New Testament verse which is a direct quotation from the Hebrew language used in Psalms 22:22. Note how the translators changed the scripture in the New Testament:
Psa 22:22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. (KJV, emphasis added)
Heb 2:12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. (KJV, emphasis added)
Another interesting phenomenon is the fact that even in Latin, one of the most inluential written languages of the middle ages, the word for ekklesia was retained as ekklesia. It is still retained to this very day. It’s therefore definitely worthwhile to try and dig up where the word church came from in the English language. And what does it even mean?
Church was a word that wriggled its way into the English language, originally derived from the German and Old English word pronounced kirche. In Scotland it was called kirk. The Oxford Universal English Dictionary defines it as follows:
Church: [Old English cirice, circe; Middle English chereche, chiriche, chirche; whence churche, cherche, etc.: -Greek Kuriakon...]
Kirk: The Northern English and Scottish form of church, in all its senses.
In the earlier Greek It was pronounced ku-ri-a-kos or ku-ri-a-kon.
Easton’s Bible Dictionary gives a noteworthy perspective on how the word church came to be generally accepted into the English language: “
Church: ”Derived probably from the Greek kuriakon (i.e., “the Lord’s house”), which was used by ancient authors for the place of worship. In the New Testament it is the translation of the Greek word ekklesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found. There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning.”
Clearly there is something seriously wrong here! The translators badly overstepped the boundaries when they inserted the word church into the English Bible. We can concede that church would have been an acceptable translation for the Greek word kuriakos, but they were not translating the Greek word kuriakos at all. No, they were substituting an entirely different Greek word! Not by the lowest standard of the worst translator can church ever be an acceptable translation for ekklesia.
The word kuriakos only appears twice in the entire New Testament and both times it means “the Lord’s”:
1 Cor 11:20 When ye come together therefore into one place, this is not to eat the Lord’s [kuriakos] supper. (KJV, emphasis and annotations added)
Rev 1:10 I was in the Spirit on the Lord’s [kuriakos] day, and heard behind me a great voice, as of a trumpet, (KJV, emphasis and annotations added)
This concludes the questionable history of the word “church” and how it came to be the generally accepted term when referring to the called out people of God.
In light of all the above, wouldn’t it be a giant step towards recovering the truth (which has been squandered through the centuries) if we started using the word church in a more responsible manner? The epistles of Paul are full of references to the ekklesia:
1 Cor 1:2 To the church [ekklesia] of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours (ESV, annotations added)
Gal 1:1 Paul, an apostle (not from men, nor through man, but through Jesus Christ and God the Father, who raised Him from the dead), 2 and all the brothers with me, to the churches [ekklesia - note that the plural form was added by the translators, the original language only says ‘ekklesia”] of Galatia. (ESV, annotations added)
1 Thes 1:1 Paul, Silvanus, and Timothy, To the church [ekklesia] of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.
It would be a great start towards recovering the truth if we started thinking of the ekklesia as a group of called out, world conquering, miracle doing, disciples of Christ, instead of a building where people go to once a week to watch a religious performance.
Andre van der Merwe
Andre van der Merwe
Today’s guest feature was submitted by my good friend Andre vd Merwe who blogs over at www.newcovenantgrace.com.
This is a touchy subject for many, please discuss your thoughts in the comments section below.
Also check out Andre’s amazing book, ‘Grace, The Forbidden Gospel.’ It is a great book!
Let’s take a brief look into the history of how the Greek word ekklesia (which refers to the “called out ones” of God) came to be replaced by the word church (which is commonly understood to refer to a “building”) in the Bible.
Let’s start with a bomb shell. The word which has been translated in the Bible as “church” does not appear anywhere in the entire Old Testament. It is very important to note this because the manner in which people related to God under the Old Testament could not contain what He had in mind for His glorious Bride after the cross. The law based system of control which Israel lived under rendered them incapable of being the Body of Christ that manifested God’s life in this world.
Furthermore it’s remarkable to note that the Greek word which has been translated as “church” in the Bible doesn’t really mean “church” at all. Unfortunately the translators messed this one up quite badly and as we will soon discover, they did so on purpose. The first reference that we have to this word in the entire Bible is where Jesus addressed Simon Peter in the Gospel of Matthew:
Matt 16:13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” 14 And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” 15 He said to them, “But who do you say that I am?” 16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven. 18 And I tell you, you are Peter, and on this rock I will build mychurch, and the gates of hell shall not prevail against it. (ESV, emphasis added)
The foundation of the entire Roman Catholic movement hinges on this last verse. It is believed in this instance Jesus was telling Peter that God would be building His church on Peter himself, which is why Peter was also labeled as supposedly being the first Pope, the head of God’s church on earth, with Christ being the heavenly Head. The irony in this is that Peter was the disciple who was most prone to losing his temper and the one who denied Jesus three times. He was also the one who was reprimanded by Paul for acting contrary to the truth by refraining from eating with the gentile believers when certain Jews came to visit them in Antioch (Galatians 2:10-16). All in all Peter was actually a very unlikely symbol of stability, far too unsteady for God to build His church on. The only person who ever lived a sinless life and qualified for this honor was Christ Himself, the chief corner stone (Ephesians 2:20, 1 Corinthians 10:4).
So what was Jesus actually telling Peter in this passage of scripture? He was saying that He (Jesus) would be building His own church on the revelation that He is the Son of the living God (Peter’s words in verse 16); Jesus Christ is the Rock Himself. This is the cornerstone foundational revelation of the Christian faith and the underpinning truth of the entire church, a truth that people could only hear uttered by the prophets in the Old Testament.
In order to help us gain better insight into what the word “church” really means in the Bible and to understand what the writers actually meant when they penned this word, we need take a look at the Greek. In every single instance the Greek word that appears in the Bible for “church” is the word “ekklesia”. We will first look only at the literal meaning of the word and then at the interpretation of the translators who added their own views and convictions into the meaning as well. For starters let’s read only the first bit from the Strong’s Greek dictionary”:
G1577: From a compound of G1537 and a derivative of G2564; a calling out…
So let’s take a look at these two Greek words (G1537 and G2564) that make up the word Ekklesia:
G1537: A primary preposition denoting origin (the point whence motion or action proceeds), from, out (of place, time or cause; literally or figuratively; direct or remote): – after, among, X are, at betwixt (-yond), by (the means of), exceedingly, (+ abundantly above), for (-th), from (among, forth, up).
So it’s accurate to conclude that this preposition means “from”, “out” or “out of”. Let’s take a look at the second one:
G2564: Akin to the base of G2753; to “call” (properly aloud, but used in a variety of applications, directly or otherwise): – bid, call (forth), (whose, whose sur-) name (was [called]).
The proper meaning of ekklesia therefore means to be “called out” or “called forth” or “called from”. The church of God is therefore made up of people around the world who are the “called out ones”. The mindset behind this interpretation is a far cry from what the average modern day Christian has in mind when they hear the word “church”. The most common interpretation would be that it is the building where church goers get together every Sunday to sing some songs and listen to a sermon.
With all this in mind, here is the full Strong’s translation (we only looked at the first part earlier) of the word ekklesia:
G1577: From a compound of G1537 and a derivative of G2564; a calling out, that is, (concretely) a popular meeting, especially a religious congregation (Jewish synagogue, or Christian community of members on earth or saints in heaven or both): – assembly, church.
We can clearly see how the translators added their own definitions and opinions to the meaning of this word. By the time that they translated the King James Bible into English in 1611, their view of the word ekklesia had been heavily influenced by the existence of formal, purpose built church buildings which had been around since the third century, leading them to even insert the words “popular meeting” and “religious congregation” into their rendering of the interpretation. Note that by simply combining the two individual words “called” and “out” it’s nearly impossible to arrive at “religious congregation” without adding some serious prejudice to the mix!
The early church apostles had something much bigger in mind whenever they used the word ekklesia in their writings. They were referring collectively to Christians, to people (to those who had been called out from the world and set apart for God through the mighty indwelling of the Holy Spirit) and not to buildings or “religious congregations” at all. “Church” is not a building, a place or a weekly event and God certainly never meant for His children to be called “religious”. On the contrary, Jesus was involved in many disputes with the religious groups of His day, calling the Pharisees and the Sadducees “whitewashed tombs” (Matthew 23:27) and “brood of vipers” (Matthew 3:7).
In Part 2 of this study we will take a look into the 16th and 17th century history of how the word “church” came to be inserted into the Bible. As it turned out, it wasn’t pretty…
Andre van der Merwe
Practicing Lawlessness or Unrighteousness
Following up from our last message, we have seen that many verses and “concepts” in the New Testament (especially from the epistles of 1 – 3 John) have been misinterpreted in the past and used as a whip to beat the body of Christ back under the Law. In this message we will continue to destroy these arguments with truth from the Word.
In Matt 7 Jesus used the exact same terminology as the apostle John did, talking about those who “practice lawlessness”. He told them to depart from Him because He didn’t know them. Now “practicing lawlessness” may sound like something that a person is supposed to DO, but let’s look at the context. In Matt 7:15 Jesus warns about the false prophets that would come in sheep’s clothing and down in verse 21 He is still talking about these same people. We’ll look at the entire text here so the sceptics can see for themselves: [Matt 7:15 “Beware of false prophets, who come to you in sheep’s clothing, but inwardly they are ravenous wolves. 16 You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? 17 Even so, every good tree bears good fruit, but a bad tree bears bad fruit. 18 A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. 19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Therefore by their fruits you will know them]. These verses pertain specifically to the fact that an unbeliever cannot manifest the fruit of the Holy Spirit because they don’t have the Spirit living in them. They may act kindly or behave in very moral manner, but their hearts still remain evil and sinful, hence Jesus says they are “ravenous wolves” on the inside. Also, since Jesus is the tree of life and the good vine, He can not bear bad fruit. This means that we as believers are the good fruit that He bears since His life is recreated in us. God the Father sowed His own Son and reaped more sons.
Now note that in the next verses Jesus is still talking about these same people (the false prophets and unbelievers):
[Matt 7:21 “Not everyone who says to Me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of My Father in heaven. 22 Many will say to Me in that day, ‘Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?’ 23 And then I will declare to them, ‘I never knew you; depart from Me, you who practice lawlessness!’].
In verse 21 Jesus says that “whoever does the will of the Father” shall enter the kingdom of heaven. Now hang in there for the next paragraph; it may seem disjointed, but we will pull it all together at the end. Somewhere else Jesus also said the following: [John 3:5 Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again’]. Here Jesus was referring to the 2 different births (natural and spiritual) of any human being that enters the kingdom of heaven – firstly they are born from the water of their mother’s womb (He was NOT talking about water baptism, because in verse 6 He specifically talks about being born of the “flesh” which means to be born into this world) and secondly they are born in the spirit, better known as being “born again”. Now what does the Bible teach us about how to be born again? [Rom 10:9 that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. 10 For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation]. Once again it would “appear” as though we have a contradiction: In Matt 7:21 Jesus says that whoever does the will of the Father shall enter the kingdom of heaven, but from John 3:5 and Rom 10:9-10 we can conclude that whoever believes in Jesus shall enter the kingdom of heaven. The following verse sheds some light on what it means to “do” the will of the Father and “work” the works of God: [John 6:29 Jesus answered and said to them, “This is the work of God, that you believe in Him whom He sent”]. As before we see that these expressions, even though they appear to imply that we have to do some external action or work, it actually refers to an action of faith, of placing our trust in Jesus Christ. This is what it means to “do the will” of the Father.
Then in Matt 7:23 Jesus tells those who “practice lawlessness” to depart from Him, referring to the unsaved again, just like we previously saw John did in his epistles. Jesus also said to them “I never knew you”. Can it be any clearer that in fact He was referring to unbelievers? Practicing lawlessness does not mean breaking the 10 Commandments: it means not being saved.
Let’s slam the final nail in the coffin and prove to the legalists just how fully the Grace of God has made provision for our natural human insufficiencies. Let’s try and figure this one out together. Remembering all that we have just learnt about those who “practice righteousness” and previously also about those who “commit sin”, it is obvious that John could also be talking about something else than obeying the 10 Commandments when he says that we need to “obey God’s commandments”. This is in fact a big favourite with those who still preach that we should live according to the Old Testament Laws. Let’s take a look and see what John really meant:
[1 John 2:3 Now by this we know that we know Him, if we keep His commandments. 4 He who says, “I know Him,” and does not keep His commandments, is a liar, and the truth is not in him]. Some other verses address this same issue and the aforementioned “abiding in Him” issue as well (own comments in brackets):
[1 John 3:24 Now he (any person) who keeps His (God’s) commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us]. From Paul’s letter to the Ephesians we know that every believer receives and is SEALED with the Holy Spirit as a guarantee that they are indeed saved: [Eph 1:13 In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, 14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory]. We can therefore see that believers receive the Holy Spirit as a guarantee after they are born again and because He is sealed inside them He naturally will also “abide” with them, and they with Him. Now in this context, read 1 John 3:24 (above) again. Clearly John is saying that whosoever has the Holy Spirit (a believer), such a person also keeps God’s commandments. What “commandments” is he talking about?
[1 John 3:23 And this is His commandment: that we should believe on the name of His Son Jesus Christ and love one another, as He gave us commandment].
When the very nature and character of the person of the Holy Spirit resides within a person, a natural result will be that they begin to change in their outward behaviour. People will begin to notice a difference in the way they live. It can not happen the other way round – somebody that acts in a well behaving manner can never through their good actions be changed on the inside – they need to receive the Holy Spirit first. This is exactly what the apostle John is talking about: When we believe in God and are born again, we will love one another more and more as a fruit of the Holy Spirit that abides within us. Obeying God’s commandments in the New Testament therefore means to believe in Jesus.
In our next message we will conclude this series on “Misunderstood Bible terminology” and take an in-depth look at what it means to “Walk in the Light”.
Andre van der Merwe