An Evaluation of the Believer's Evaluation

AN EVALUATION OF THE BELIEVER’S FINAL EVALUATION

I. INTRODUCTION

The judgment seat of Christ is a doctrine that answers many puzzling questions that Christians may have, and yet it is one of the most neglected doctrines in all of Scripture. The notion that one who is born again would be evaluated by the Lord Jesus Christ may seem appalling to some. Others have taken passages referring to this evaluation and interpreted them as pertaining to justification, which has resulted in a “works salvation” mentality and theology. This hermeneutical error permeates everything from the rise of the Lordship Salvation controversy to one’s presentation of the gospel.[1] While most Christians believe that all regenerate people will be rewarded equally in the coming age, the Bible speaks of the future evaluation of believers at the judgment seat of Christ to determine reward or loss, and the possibility of having ruling responsibility in the coming Kingdom. “The real reason for our salvation is to be able to rule and reign with Him in the Millennial Kingdom and after that for eternity. Everything moves toward this goal.”[2] In light of this truth, the desires, attitudes, and actions of a believer’s life become a matter of significant importance.

II. SCRIPTURAL EVIDENCE

A. New Testament Considerations

The New Testament is filled with numerous exhortations to believers to live faithfully in order to merit a reward before the judgment seat of Christ. While not solely a Pauline doctrine, the phrase “judgment seat of Christ” is found only in Paul’s writings. In 2 Corinthians 5, the Apostle Paul is speaking to the travail and suffering that accompanies the Christian life on Earth. Paul likens the flesh to a tent (5:2, 4) that serves until the believer is able to put on “our heavenly dwelling” (5:2). Paul then concludes that whether the believer is on Earth or in Heaven, their aim should be to please the Lord (5:9). The apostle’s reasoning is then expressed in the fact that “we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or bad”[3] (5:10). This is the most blatant use of the phrase and makeup of the judgment seat of Christ. It seems evident that the issue in consideration here is not the believer’s sin, but rather the works of the believer in Christ. Believers, having been justified by faith, would not have any inkling of the penalty of sin still standing against them. Otherwise, the death of Christ would be considered insufficient. Lewis Sperry Chafer addresses this when he writes,

Though in infinite faithfulness- which is based on infinite provisions- the believer cannot come into judgment respecting the sins which Christ has borne (cf. John 3:18; 5:24; Rom. 8:1, R.V.), it yet remains true that the believer will be brought into judgment concerning his service for God- the use he has made of his ransomed powers after he has been saved. This judgment is to the end that suitable rewards may be bestowed on those who have served in faithfulness. This form of judgment, so far as it is related to believers who have not been faithful, brings it about that such works as they may have wrought will be burned, but with the assurance that, in spite of the burning of the works, the believer himself will be saved. He must remain saved, since his salvation rests not at all upon his works but upon the worthiness of Christ who never changes, He who is the same yesterday, today, and forever (Heb. 13:8).[4]

The concept of “burning” for the believer whose works were not found faithful is taken from 1 Corinthians 3:10-15. In this passage, how the believer builds their Christian life upon the foundation of Jesus Christ is what is being considered. While wood, hay, and straw will be devoured in the fire that “tests” the believer’s work (3:13-14), gold, silver, and precious stones will “survive” (“remains”- NAS, “endures”- NKJV) after the testing takes place. Those whose work remains after the judgment will receive a reward (3:14), while the one whose work is “burned up” (3:15) will “suffer loss.” While Catholic theology has deemed this understanding to substantiate a case for purgatory[5], the context of the passage points to a differentiation within the scope of eternity for believers in Christ; not in matters of heaven and hell, but in regards to receiving rewards or loss of rewards. “It is our trusting to the Lord and His perfect work that redeems us and saves us. Ah yes, but our works do make a difference, and they do count. Though we are all saved, we shall not all be identical or in identical positions.”^[6]

While not specifically using the phrase “the judgment seat of Christ,” the Lord Jesus had much to say regarding the works of the believer and the recompense for his works at his evaluation. In His most famous sermon, Jesus speaks of great reward for those who are persecuted for His sake (Matt. 5:12), and that those who do His commandments and “teaches them will be called great in the kingdom of heaven”[7] (5:19). In the Gospel of Luke, Jesus speaks of those servants who are found awake when the master comes as being blessed (12:35-40). Jesus also teaches that believers are to watch themselves so that they do not become “weighed down with dissipation and drunkenness and cares of this life” (21:34) because He will return like a thief. He concludes this section by stating that believers should be praying that they would have the strength to escape the calamity that is going to take place and “to stand before the Son of Man.” In encouraging them toward faithfulness, what else could this refer to but the judgment seat of Christ?

In speaking to the twelve about who will be greatest in the kingdom (obviously decided from an evaluation), Jesus speaks of them as staying with Him in His trials (Luke 22:28) and that each of them would receive a kingdom, and will eat and drink at His table in the kingdom and will “sit on thrones judging the twelve tribes of Israel” (22:29-30). A. T. Robertson writes, “It is not clear how literally this imagery is to be taken. But there is the promise of honor for the loyal among these in the end.”^[8]

Matthew 25 finds Jesus teaching a parable about a man who went on a journey and upon leaving, entrusted his property to his servants. “To one he gave five talents, to another two, to another one, to each according to his ability. Then he went away” (Matt. 25:15). The servant with the five talents immediately invested and was able to double his money, as did the one who had two. The servant who had one talent dug a hole and hid the master’s money. Upon his return, the master called forth his servants and “settled accounts with them” (25:19). The servant who had doubled his five talents was told “Well done, good and faithful servant. You have been faithful over a little; I will set you over much. Enter into the joy of your master” (25:21). This servant received commendation at his evaluation, as well as an authoritative position over “much” because he had been faithful in “a little.” The servant who had doubled the two talents (25:22) received the same commendation and reward for his quality of work as well. However, the servant who had buried his one talent comes before the master and begins to provide excuses as to why he did not have anything to show for what he was entrusted. “What this servant overlooks is his responsibility to his master and his obligation to discharge his assigned duties. His failure betrays his lack of love for his master, which he masks by blaming his master and excusing himself. Only the wicked servant blames his master.”^[9] The master corrects the servant and has his talent revoked. His end is to be cast into the “outer darkness.”[10]

While all of these are servants, and all were entrusted with something to be faithful with while their master was away, only those who were faithful received a reward, which consisted of a personal commendation and the right to have authority over “much.” All are servants of the master, which demonstrates that they all served the same person. This eliminates the possibility of the third servant being a “lost individual,” or a “pseudo-believer.” Instead, he may have simply been a “carnal Christian” (1 Cor. 3:1-3). It is clear that Jesus’ teaching of the talents foreshadows a time of evaluation for all of His servants, and they will “receive what is due for what he has done in the body, whether good or bad” (2 Cor. 5:10).

In examining Matthew 22:1-14, one finds that the Lord Jesus telling a parable comparing the kingdom of heaven to a wedding feast that a king gave for his son. The king sends several servants out to retrieve those who had been invited to the wedding, but those invited were not interested in attending. Upon sending out another delegation to call the invitees in, violence ensues, which invites the wrath of the king. With those invited deemed as “not worthy” (v.8), the king deploys his servants to the main roads to invite all that they find to the wedding feast, whether good or bad (22:10). With the banquet hall filled, the king comes in only to notice that one of the guests is improperly dressed for the wedding. This guest is without his “wedding garment.” He is improperly clothed for the occasion. Being bound hand and foot and cast into the “outer darkness,” Jesus concludes the parable by stating that “many are called, but few are chosen” (22:14). What does He mean? While a Calvinist may cite this verse to speak of God’s sovereign election,[11] the context warrants that many are called to be a part of the wedding banquet but few are chosen to participate in the festivities. It seems that to Jesus, being “properly dressed” is of a critical nature; one that can be seen as occurring in Revelation 19:6-8.

A great multitude is gathered, with cries ringing out of praise and admiration stating that “the marriage of the Lamb has come, and His Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure- for the fine linen is the righteous deeds of the saints” (Rev. 19:7b-8, emphasis mine). This passage speaks of white garments that are “granted” to the recipient, which are identified as the “righteous deeds of the saints.” What is most fascinating about this passage is the notion of timing in regards to when the judgment seat of Christ will take place. Walvoord writes, “The implication is evident that those who compose the ‘wife’ are already translated or resurrected, and their righteous acts determined and rewarded. The marriage supper announced indicates that the marriage itself has already taken place. If the church is to be judged, rewarded, and joined to Christ in the symbol of marriage before the second advent, an interval of time is required.”^[12] J. Paul Tanner agrees when he states, “If the fine linen signifies that they have already been rewarded, then the church must have experienced the judgment seat of Christ before the second coming. From this, it is assumed that the judgment seat of Christ occurred at or following the rapture of the church (i.e., a pretribulational rapture).”[13] Revelation 19:6-8 demonstrates not only the importance of the white garments being attained by the faithful believer, but also establishes a framework of time in which the judgment seat of Christ will take place.

B. Old Testament Considerations

            The idea of blessing for obedience is ripe in the Old Testament. Early on, one can see that Cain is told that he will be “accepted” if he will only do well (Gen. 4:7), that Joshua was able to enter the Promised Land because he “wholly followed the Lord my God” (Josh. 14:8b), and that the one who keeps the law of the Lord will receive a “great reward” (Ps. 19:11b). All of these blessings are conditional upon the obedience or faithfulness of the individual. In particular, the idea of inheritance can be seen as something that was received, being conditioned upon the faithfulness of the children of Israel in following the Lord. While the exodus from Egypt typifies the believer being set free by applying the blood of the Lamb, i.e. believing on Jesus for eternal life (Ex. 12:7,13; Matt. 26:28; Col. 1:20), the time at Mt. Sinai represents the opportunity to learn and trust the Lord which is reflected in obedience, i.e. working out one’s salvation with fear and trembling (Ex. 19:5; 24:7; Is. 1:19; Phil. 2:12).

The “testing” that takes place in Kadesh-Barnea with the opportunity to take the Promised Land typifies the believer’s choice in obeying or not obeying (Num. 13:1-14:5). While Joshua and Caleb encouraged faithfulness to the Lord (Num. 13:30; 14:6-9), the children of Israel would not listen, nor trust in the Lord and the promise that He had made regarding certain victory (Num. 14:11). A journey that should have taken eleven days (Deut. 1:2) ended up taking forty years (Deut. 1:3) due to the disobedience of the children of Israel (Num. 14:20-23). While the evidence seems clear that the Israelites were all redeemed individuals (Ex. 12:13), they were still judged because of their disobedience, while Joshua and Caleb, who were faithful unto the Lord, would be permitted to enter into the Promised Land and receive the inheritance (Num. 14:24, 30; 26:65; Josh. 14:13-14).

            This idea of “inheriting” is seen throughout the Old Testament without the stipulation that the paternal figure must die before this event takes place. Instead, one sees that inheritance is based off of one’s faithfulness. Most clearly, the example of Caleb in Num. 14:24, shows that Caleb would be brought into the land and “possess it” (“inherit”- NKJV) due to having a “different spirit” that “has followed me (God) fully.” If Caleb would have defected like the rest of the children of Israel, he would have forfeited his inheritance (Num. 14:20-23; Deut. 1:35-36).

This concept is referenced heavily in Hebrews 3:1-4:13, where the writer quotes God three times saying, “As I swore in my wrath, ‘They shall not enter my rest’” (Heb. 3:11; 4:3, 5). “Some have said that ‘rest’ is a reference to the salvation rest that believers will have in heaven. But that would not be possible unless one believes in salvation by works, because the ‘rest’ being discussed here is entered into by diligent effort and obedient living and is forfeited by disobedience (cf. 3:14, 18; 4:11).[14] This declaration regarding “They shall not enter my rest” is found in Ps. 95:11 and stands as David’s commentary on the failure of the Jewish people in entering into the land that the Lord had promised them. The writer of Hebrews likens this event to the opportunity to “share in (mevtocoi) Christ, if indeed we hold our original confidence firm to the end” (Heb. 3:14). The condition for entering the rest is stated as perseverance. The reason for their failure in entering was due to “unbelief” (Heb. 3:19), but one should not automatically conclude that this unbelief was due to an unregenerate state, but rather to a failure to trust in what had been commanded by the Lord, i.e. the successful conquest of the Promised Land. The writer goes on to encourage the Hebrew believers to “strive to enter that rest so that no one may fall by the same sort of disobedience” (Heb. 4:11).

The author pointed out that every reader will face this evaluation by God’s Word (4:13). The passage does not spell out the exact time, nature, or location of this accounting, but its certainty and inescapability are stated. The judgment seat of Christ, at which all believers will be evaluated by God, will not be to determine salvation but to determine the gain or loss of rewards (cf. Rom 14:10–12; 2 Cor 5:10). A believer’s spiritual lethargy, unbelief, and disobedience will lead to wrong intentions and motives that will be exposed at a future time by the Word of God. This warning passage (Heb 3:1–4:13) closes with the sober truth that the readers will inevitably face God’s evaluation of their lives. Because of this future evaluation, they are encouraged to be diligent to enter God’s rest.^[15]

Even Abraham was given the understanding that a failure to follow through with circumcision would result in being “cut off from his people” as seen in Genesis 17:14. While this had no bearing on Abraham’s justification (Gen. 15:6), it did have negative consequences if he chose to be unfaithful in this practice.

Positional righteousness before Yahweh (Gen. 15:6) and rewards and commendation for one’s faithfulness is consistent with the New Testament understanding of salvation by faith alone in Christ alone, and that the believer is rewarded for his or her faithfulness while on Earth, respectively. “In view of the New Testament doctrine of justification by faith alone, it seems curious that so many have therefore equated the inheritance with final deliverance from hell. This is even more surprising because the New Testament itself, almost without exception, presents the believer’s inheritance as something merited or earned.”[16] Any confusion over this concept seems to be attributed to a theological bias, especially when this concept is clearly set forth in the Old Testament and should not be viewed any differently in the New Testament.

III. KEY WORD CONSIDERATIONS

A. Misthos (mivsqoV)

            The use of the word misthos (mivsqoV) in the New Testament is most helpful in regards to the judgment seat of Christ and the idea of one receiving what they have done while in the body, whether good or bad (2 Cor. 5:10). The word is defined literally as “payment for work done,”[17] and is translated as “reward” in Matthew 5:12. The idea stands that persecution brings about great reward, or one could say that suffering precedes glory.[18] Referring to this verse, Davies and Allison note that “reward signals what matters most, this being divine approval.”[19]

Misthos is also found in Matthew 20:8 where Jesus is using a parable of workers in a vineyard to speak of each person being paid for what they have done. Here, misthos is translated as “wages.” What is most interesting is that Jesus concludes this parable with the remark, “So the last will be first, and the first last,” which obviously speaks of an evaluation being in view. “When we think of reward, we usually think of favorable compensation. However, in the Scriptures the Greek word misthos is used as payment for both evil and good deeds. Thus, Peter uses misthos when he says that wicked people ‘suffer wrong as the wages [misthoi] of doing wrong’ (2 Pet. 2:13), while Luke uses the word to speak of the disciples’ reward for having followed Jesus (Luke 6:35). The underlying concept is that of ‘being paid for doing work’—whether good or evil.”^[20]

            Other prominent verses would be 1 Cor. 3:8 where it is written that “each will receive his wages (mivsqoV) according to his labor,” while Paul goes on to use misthos again in verse 14 when speaking of the one whose work that survives as receiving a “reward.” In the book of Revelation, the Lord Jesus concludes with stating, “Behold, I am coming soon, bringing my recompense (mivsqoV) with me, to repay everyone for what he has done.” Hodges writes, “Let us hear Paul again: ‘Now to him who works, the wages are not counted as grace but as debt’ (Rom 4:4). In this verse, Paul uses precisely the same Greek word for “wages” that Jesus used in Rev 22:12. It is the Greek word misthos, which basically means ‘pay, wages.’  It clearly carries the suggestion of getting what one has earned. There is no getting around this biblical truth. God gives us His salvation, but He pays us for our good works.”^[21] It is evident that what one has done while here on Earth will be brought to account at the judgment seat of Christ.

B. Metochoi (mevtocoi)

            Metachoi (mevtocoi) is a word that is found predominantly in the book of Hebrews. The exception is found in Luke 5:7, which speaks of Peter signaling to his “partners” to come and help him with a great harvest of fish. Metochoi means “sharing or participating in,”[22] and “one who shares with someone else as an associate in an enterprise or undertaking.”^[23] In Hebrews 3:1, the recipients of this letter are identified as one’s who “share in” a heavenly calling, have “shared in” the Holy Spirit in 6:4, and in 12:8 as having “participated” in the Lord’s discipline.

In 3:14, mevtocoV is used in speaking of the opportunity to “share in Christ” if one holds firm to the end. George Guthrie chooses to interpret this text as one’s unfaithfulness to Christ in serving to demonstrate that this person was never really a believer. He writes, “If the end comes and a person in not in relationship with Christ, it means that the person had never truly become Christ’s companion.”[24] This seems foreign to the context. As stated above by Benware, to hold this position regarding the mevtocoi of Christ is to subscribe to a works-based salvation. “In the word ‘partners’ the reader meets again the Greek metochoi, used in 1:9 and 3:1 of the ‘companions’ of the messianic King. Once again, the writer reverted to the supreme privilege of being among the ‘many sons’ whom God is bringing to the glory of shared dominion over the created order which Christ is destined to rule. But again too, like the privilege of serving in the priestly house (v. 6), this role is contingent on continuing fidelity: if we hold firmly to the end the confidence we had at first.”^[25] This concept is not speaking in terms of justification, but of one’s future glorification in the Kingdom due to their faithfulness on Earth.

IV. EARLY CHURCH UNDERSTANDING

An understanding of the judgment seat of Christ and the fact of a believer’s evaluation for rewards is also well documented in the early church fathers. Some prominent examples are as follows:

Clement of Rome- “The good servant receives the bread of his labor with confidence; the lazy and slothful cannot look his employer in the face. It is requisite, therefore, that we be prompt in the practice of well-doing; for of Him are all things. And thus He forewarns us: ‘Behold, the Lord [cometh], and His reward is before His face, to render to every man according to his work.’ He exhorts us, therefore, with our whole heart to attend to this, that we be not lazy or slothful in any good work.” ^[26]

An understanding that Polycarp’s righteous life merited a reward- “But when the adversary of the race of the righteous, the envious, malicious, and wicked one, perceived the impressive nature of his martyrdom, and [considered] the blameless life he had led from the beginning, and how he was now crowned with the wreath of immortality, having beyond dispute received his reward, he did his utmost that not the least memorial of him should be taken away by us, although many desired to do this, and to become possessors of his holy flesh.”^[27]

Pseudo-Ignatius writing to the Philippians about losing their reward- “If any one lives in chastity or continence, let him not be lifted up, lest he lose his reward.”^[28]

Justin Martyr faced with the possibility of scourging and being beheaded- “Rusticus the prefect said, ‘Do you suppose, then, that you will ascend into heaven to receive some recompense?’ Justin said, ‘I do not suppose it, but I know and am fully persuaded of it.’”^[29]

While not an exhaustive treatment, it is evident that the early church fathers had an understanding of reward, recompense, and favor in the presence of Jesus Christ for a faithful life lived on the Earth.

V. CONCLUSION

The Scriptures contain vast promises on every page of God’s blessing and favor upon those who choose faithfulness rather than waywardness. With the manifestation of Jesus Christ in the New Testament, one sees the progressive development of the doctrine of rewards as prevalent in His teaching, as well as in those who followed after Him. While most Christians believe that all will be rewarded equally in the coming age, this study has shown that the Bible speaks of the future evaluation of believers at the judgment seat of Christ to determine the believer’s reward or loss of reward as conditioned upon their obedience and faithfulness on Earth.

“The truth of the judgment seat of Christ is a reminder to evaluate our lives to be sure we are not simply avoiding evil but are also incorporating into our lives the things that will make a difference in eternity from God’s point of view.”[30] It is only God’s point of view that will matter when the believer closes his or her eyes to this life. Therefore, diligence in the Christian life is thrust to the forefront. Tony Evans sums this concept up when he writes, “The test will be the quality of our work- not just the quantity, or the flashiness, or the busyness of what we tried to do for Christ. The question will be, ‘Did you give God the leftovers of your life or the best you had? Did you invest the precious things of life to His service, or were you content with any old building materials you could find?’ Building with gold, silver, and precious stones is another way of saying you gave Christ the place of supreme value in your life. That commitment will be rewarded at the bema.”[31]

BIBLIOGRAPHY

Ardnt, William F. and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2^nd Edition. Chicago: Chicago Press, 1979.

Benware, Paul N. The Believer’s Payday: Why Standing Before Christ Should Be Our Greatest Moment. Chattanooga, TN: AMG Publishers, 2002.

Carpenter, Eugene E. and Philip W. Comfort, Holman Treasury of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained. Nashville, TN: Broadman & Holman Publishers, 2000.

Carson, D. A. "Matthew," The Expositor's Bible Commentary, Vol. 8: Matthew, Mark, Luke, ed. Frank E. Gaebelein. Grand Rapids, MI: Zondervan Publishing House, 1984.

Chafer, Lewis Sperry. Systematic Theology, Vol. 4. Grand Rapids: Kregel Publishing, 1993.

Davies, W.D. and Dale C. Allison, Jr., The Gospel According to Saint Matthew, Vol. I. London: T & T Clark, Ltd., 2004.

Dillow, Joseph C. The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man. Hayesville, NC: Schoettle Publishing Co., 2006.

Evans, Anthony T. Theology You Can Count On. Chicago: Moody Publishers, 2008.

George H. Guthrie, “Hebrews,” The NIV Application Commentary. Grand Rapids: Zondervan Publishing, 1998.

Hodges, Zane C. The Bible Knowledge Commentary: An Exposition of the Scriptures ed. John F. Walvoord, Roy B. Zuck. Wheaton, IL: Victor Books, 1985.

___________. “We Believe in: Rewards,” Journal of the Grace Evangelical Society Volume 4, (1991): 3-11.

Lloyd-Jones, David Martyn. The Church and the Last Things (Wheaton, IL: Crossway Books, 1998.

Louw, Johannes P. and Eugene Albert Nida, vol. 1, Greek-English Lexicon of the New Testament: Based on Semantic Domains, electronic ed. of the 2nd edition. New York: United Bible Societies, 1996.

Missler, Chuck and Nancy Missler. The Kingdom, Power, & Glory: The Overcomer’s Handbook. Coeur d’ Alene, ID: The King’s High Way Ministries, Inc., 2009.

Oberholtzer, Thomas Kem, “The Warning Passages in Hebrews, Part 2: The Kingdom Rest in Hebrews 3:1-4:13.” Bibliotheca Sacra Volume 145; (1988): 185-196.

Roberts, Alexander James Donaldson and A. Cleveland Coxe, ed. The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, Buffalo, NY: Christian Literature Company, 1885.

Robertson, A.T. Word Pictures in the New Testament. Nashville, TN: Broadman Press, 1933.

Tanner, J Paul, “The ‘Marriage Supper of the Lamb’ in Revelation 19:6-10, Implications for the Judgment Seat of Christ.” Trinity Journal 26; (Spring 2005): 47-68.

Walvoord, John F. “Premillennialism and the Tribulation, Part IV: Pretribulationalism (continued).” Bibliotheca Sacra Volume 112; (April, 1955): 96-105.

__________. Understanding Christian Theology, ed. Charles R. Swindoll and Roy B. Zuck. Nashville: Thomas Nelson Publishers, 2003.

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[1] See John MacArthur, The Gospel According to Jesus (Grand Rapids: Zondervan Publishing, 1988), and Zane Hodges, Absolutely Free (Grand Rapids: Zondervan Publishing, 1989).

[2] Chuck Missler and Nancy Missler, The Kingdom, Power, & Glory: The Overcomer’s Handbook (Coeur d’ Alene, ID: The King’s High Way Ministries, Inc., 2009), 26.

[3] All Scripture taken from the English Standard Version (Wheaton, Illinois: Crossway Publishing, 2007) except where otherwise noted.

[4] Lewis Sperry Chafer, Systematic Theology, Vol. 4 (Grand Rapids: Kregel Publishing, 1993), 404-405.

[5] See Millard J. Erickson, Christian Theology, 2^nd Edition (Grand Rapids: Baker Academic, 2007), 1186.

^[6] David Martyn Lloyd-Jones, The Church and the Last Things (Wheaton, IL: Crossway Books, 1998), 245.

[7] This is contrasted with the one who “relaxes” the least of the commandments and teaches others to do the same being called “least in the kingdom.” It is obvious from the makeup of His audience (Matt. 4:18-22; 5:1b-2) that Jesus is talking about justified individuals here. The contrast between “great” and “least” in the kingdom is based on faithfulness or unfaithfulness respectively. This may be why R.T. France prefers to call Matthew 5-7 the “discourse on discipleship.” See R.T. France, The Gospel of Matthew in The New International Commentary on the New Testament (Grand Rapids: Wm. B. Eerdmans Publishing, 2007), 153.

^[8] A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Lk 22:30.

^[9] D. A. Carson, "Matthew," The Expositor's Bible Commentary, Vol. 8: Matthew, Mark, Luke, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan Publishing House, 1984), 517.

[10] While the “outer darkness” has been understood by some to be Hell, the context gives no warrant to do so. The phrase “outer darkness” is found only in the book of Matthew (8:12, 22:13; 25:30), and when considering the context, is not used in referring to Hell (compare 8:12 with the “sons of the kingdom” in 13:38). “Weeping and gnashing of teeth” is an emotion, not a location. See Tony Evans, Totally Saved: Understanding, Experiencing and Enjoying the Greatness of Your Salvation. (Chicago: Moody Press, 2002), 230.

[11] See Roger Nicole, “Covenant, Universal Call and Definite Atonement,” Journal of the Evangelical Theological Society Volume 38, (1995), 406.

^[12] John F. Walvoord, “Premillennialism and the Tribulation, Part IV: Pretribulationalism (continued).” Bibliotheca Sacra Volume 112, (April, 1955), 98-99.

[13] J Paul Tanner, “The ‘Marriage Supper of the Lamb’ in Revelation 19:6-10, Implications for the Judgment Seat of Christ,” Trinity Journal 26, (2005): 55.

[14] Paul N. Benware, The Believer’s Payday: Why Standing Before Christ Should Be Our Greatest Moment (Chattanooga, TN: AMG Publishers, 2002), 46.

^[15] Thomas Kem Oberholtzer, “The Warning Passages in Hebrews, Part 2: The Kingdom Rest in Hebrews 3:1-4:13,” Bibliotheca Sacra Volume 145, (1988), 195-96.

[16] Joseph C. Dillow, The Reign of the Servant Kings: A Study of Eternal Security and the Final Significance of Man (Hayesville, NC: Schoettle Publishing Co., 2006), 49.

[17] William F. Ardnt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 2^nd Edition (Chicago: Chicago Press, 1979), 523.

[18] This concept is seen in Romans 8:17; 1 Corinthians 9:24-27; 2 Corinthians 1:5; Philippians 3:8; Hebrews 10:32-39; and 1 Peter 3:14-17.

[19] W.D. Davies and Dale C. Allison, Jr., The Gospel According to Saint Matthew, Vol. I (London: T & T Clark, Ltd., 2004), 464.

^[20] Eugene E. Carpenter and Philip W. Comfort, Holman Treasury of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained (Nashville, TN: Broadman & Holman Publishers, 2000), 381.

^[21] Zane C. Hodges, “We Believe in: Rewards,” Journal of the Grace Evangelical Society Volume 4, (1991), 5.

[22] Arndt and Gingrich, Greek Lexicon, 514.

^[23] Johannes P. Louw and Eugene Albert Nida, vol. 1, Greek-English Lexicon of the New Testament: Based on Semantic Domains, electronic ed. of the 2nd edition. (New York: United Bible Societies, 1996), 446.

[24] George H. Guthrie, “Hebrews,” The NIV Application Commentary (Grand Rapids: Zondervan Publishing, 1998), 136.

^[25] Zane C. Hodges, The Bible Knowledge Commentary: An Exposition of the Scriptures ed. John F. Walvoord, Roy B. Zuck (Wheaton, IL: Victor Books, 1985), Heb 3:14.

^[26] Clement of Rome, "The First Epistle of Clement to the Corinthians," The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson and A. Cleveland Coxe (Buffalo, NY: Christian Literature Company, 1885), 14.

^[27] "The Encyclical Epistle of the Church at Smyrna" Ibid., 42.

^[28] Pseudo-Ignatius of Antioch, "The Epistle of Ignatius to the Philippians" Ibid., 119.

^[29] "The Martyrdom of the Holy Martyrs, Justin, Chariton, Charites, Pæon, and Liberianus, Who Suffered at Rome", trans. M. Dods, Ibid., 306.

[30] John F. Walvoord, Understanding Christian Theology, ed. Charles R. Swindoll and Roy B. Zuck (Nashville: Thomas Nelson Publishers, 2003), 1279.

[31] Anthony T. Evans, Theology You Can Count On (Chicago: Moody Publishers, 2008), 275.

BIBLICAL ECCLESIOLOGY IN A POST-MODERN AGE

Sometimes, I wonder what has happened to the church. Not that I am saying that my grandparent's church had it all going on, but when I read the New Testament, I see something drastically different from what is being championed in America as "biblical Christianity." For those of you that know me, please understand... Resurgence is not perfect by a long shot. But the goal of biblical ecclesiology is always before me and the rest of the elders at Resurgence and the desire is to see disciples made and the Christ exalted in the lives of everyone who attends. I was asked to write a paper dealing with contemporary church issues, and in my research, here is what I uncovered. Anyone that would like to discuss these matters, feel free to e-mail me at resurgencechurch@gmail.com 

BIBLICAL ECCLESIOLOGY IN A POST-MODERN AGE

I. Introduction

Is the landscape of the American Evangelical church biblical? Trends, fads, and buzz words will come and go, but the biblical structure of the church should be unwavering, regardless of the direction of the times. When this structure is altered, an influx of worldly thinking permeates the local church and slowly begins to erode the guidelines of Scripture. This seems to be the problem plaguing many of America’s churches today. Biblical content has been watered down so as not to offend anyone. The mention of sin, death, Hell, judgment, and even blood atonement has been frowned upon for the sake of “reaching people.” Sunday worship gatherings have become entertaining performances with motivational speeches that have left the attendants feeling warm, and yet more ignorant for having been there. Truth has been compromised and the church has made the mistake of inviting the world into the worship of the Creator, rather than taking the message of the Creator to the world. While many of today’s churches are looking for “seeker sensitive” approaches that will attract the lost to their church building, the biblical church is not to be concerned with catering to the lost within their walls, but rather the equipping and mobilizing of the saints “for the work of the ministry” (Eph. 4:12) through constant discipleship and evangelism opportunities. This is the only model that the Bible affirms. To substantiate the case of this claim, a few examples must be considered.

II. Houston, We Have A Problem!

Joel Osteen is considered to be one of America’s premier preachers. Osteen pastors Lakewood Church in Houston, Texas; a church that broadcasts Lakewood’s services to 200 million homes in the United States alone.[1] In perusing Osteen’s personal website and examining his “What We Believe” section,[2] one would walk away with confidence that they would be attending Lakewood Church to hear a solid, conservative, Bible-believing pastor preach a “true to the text” message from God’s Word. However, on June 20, 2005, Joel Osteen appeared on “Larry King Live” and was asked by a caller why he had been “side-stepping” King’s questions regarding “how one gets to Heaven.” King follows up this caller’s question by asking if sincere Jews, Muslims, or atheists will be going to Heaven. With the door wide open, Osteen responds by stating, “I would present my way, but, I’m going to let God be the judge of that. I don’t know. I don’t know.”[3] With a golden opportunity and repeated prompts given by King, Osteen failed to clearly communicate the life-changing Gospel of Jesus Christ. This is troubling to say the least, due to the upswing of attendance that has taken place at Lakewood Church since the interview. In 2005, Lakewood averaged a weekly attendance of 32,000 people,[4] but most recently, those numbers have skyrocketed to 44,800 in 2010.[5] A lack of Gospel clarity and a refusal to acknowledge Christ as the only way of salvation is found to be desirable by the masses.

            Willow Creek Community Church in Barrington, Illinois recently undertook a survey that measures the spiritual growth of their church body. The intent of this study is noble in that it is designed to evaluate if those in attendance are growing, as well as the barriers that are preventing growth from happening. However, something alarming has presented itself from their findings:

The study shows that while Willow has been successfully meeting the spiritual needs of those who describe themselves as "exploring Christianity" or "growing in Christ," it has been less successful at doing so with those who self-report as being "close to Christ" or "Christ-centered." In fact, one-fourth of the last two groups say that they are either "stalled" in their spiritual growth and/or "dissatisfied" with the church.[6]

A simple phrase like “exploring Christianity” reveals that the lost are actively participating at Willow Creek Church and are even being catered to, while those who are considered “Christ-centered” (maturing believers) have “stalled” and become “dissatisfied.” The neglect of the meat of the Word being regularly taught in this local body is starving the mature, all while some attending the church (“exploring Christianity”) are lost and are either not coming to Christ, or not leaving the church, both being due to the lack of conviction in the messages being preached. This pandering to the lost within the walls of Willow Creek has caused a sermonic “ceiling” to be installed which limits the exposition of the whole counsel of God’s Word and keeps the content at the “milk” level. The focus of this ministry has been spread to unbiblical proportions, inverting the biblical pyramid for church growth and evangelism, and the results are self-evident.

            While Lakewood Church and Willow Creek Church are not the full culmination of the American Evangelical landscape, they certainly rank among the largest evangelical congregations that America has to offer. Contributing to this growing problem is the recent emphasis on language manipulation in order to steer the direction of any number of programs that a church may offer. Many people are told to “connect” with one another, or that the latest generation is an “emerging” generation, who is “exploring their spiritual potential.”

In regards to music, some churches have even promoted themselves as having a “multisensory experience” for their time of singing praises to the Lord, or that your personal “spiritual perceptions” are what is most important, which turns the emphasis on finding “truth” that fits one’s current theology, rather than having one’s theology shaped by the truths of God as found in the Scriptures.[7] In advocating a “seeker-sensitive” approach to worship, Ed Dobson writes, “We wanted a musical style that would elicit a response. Unchurched people come to a service hesitantly. Their mind-set is ‘you’re not going to get me.’ Their defenses are up. We felt that a style of music that would get them moving in a physical way (nodding heads and tapping feet) would help break down their defenses.”^[8]

It is clear from Scripture (Ps. 150:3-5) that the instruments used and the styles preferred are not the issue, but it is the motivation behind such a statement that should sound a blaring alarm. Church music that is molded for the purpose of reaching the lost ultimately puts the emphasis on the lost person, when the rectitude of motivation should be that of praising Yahweh, the Creator. Such reasons serve to manipulate the work of the Holy Spirit. In response to Dobson’s “seeker-sensitive” musical philosophy, David M. Doran writes “This is precisely the type of argument that Paul would have rejected categorically. We must stop trusting in our ingenuity and begin to trust once again in the power of God in the gospel. We should have every confidence that it is fully sufficient and capable of ‘constantly bearing fruit and increasing’ (Col 1:6).”^[9]

This dangerous musical manipulation has found a welcome mat at New Spring Church in South Carolina, whose worship band recently opened one of its church services with the 70’s classic party song “Rock and Roll All Night” by the band Kiss.[10] As the band played, the screens in the sanctuary flashed pictures of the rock band Kiss in full makeup, even at one point showing a member of the band spitting “blood” and fire, while another smashed guitars. As a Christian, how could one not be confused in trying to find the connection between worshiping the Creator of the universe and praising the Son of God, and a party song that wants to “drive you crazy?” How is the Lord worshiped, much less pleased in this act? “What accord has Christ with Belial” (2 Cor. 6:15)? But this behavior and atmosphere is craved, seeing as how New Spring’s attendance has grown 60% in the past year.[11] With passionate pen, John MacArthur writes, “There is simply no warrant in Scripture for adapting weekly church services to the preference of unbelievers. Indeed, the practice seems to be contrary to the spirit of everything Scripture says about the assembly of believers. When the church comes together on the Lord’s Day, that is no time to entertain the lost, amuse the brethren, or otherwise cater to the ‘felt needs’ of those in attendance. This is when we should bow before our God as a congregation and honor Him with our worship”^[12]

Such acceptance among today’s evangelicals should be of no surprise because of the example being set in the pulpit of these churches. For instance, in his book Leadershift, Pastor Doug Murren recounts a situation where he had invited Rabbi Yechiel Eckstein to preach before his 4,000 member congregation. Murren attributes his reason for handing his pulpit over to a lost teacher as this: “I had him here to illustrate the paradigm of love.”[13] And such is the many cases where truth has been tucked away for the sake of “unity” and “love.” It is such an all-inclusive projection from the pulpit that has escalated much of today’s church attendance numbers and has accepted the concept of the church as being a place were the lost can be found in growing numbers.

“Pastoral responsibility, which includes fidelity to Scripture alone, was never meant to be a popularity contest,” writes Scott Newman. “If the line is drawn in any manner that is permanent, it will be done in the local church by pastors committed to the orthodox understanding of theology and Biblical interpretation. Resolved to resist the call of the church growth experts, or seeker sensitive professionals, the pastor-teacher must give himself over to a thorough study of the Bible that is sound exegetically and orthodox hermeneutically.”^[14] If Murren had held to such convictions, this error would have not only been avoided, but would have been considered all together unthinkable.

III. Disdain for Disicpleship

What effect could the church’s efforts to cater to the lost within the church walls have on the local body of Christ? Is their involvement one that strengthens the church, or is it something that has come to strangle the church? One area of church life that comes under immediate neglect is that of discipleship for the growing believer. Evidence for a decline in discipleship has shown up in the research of George Barna. The expectation for growth and discipleship that has been portrayed in today’s churches is low, if not non-existent. Barna notes that “less than one out of every five self-identified Christians (18%) claims to be totally committed to investing in their own spiritual development.”[15] With a command to “make disciples” (Matt. 28:19), this statistic is despairing. A lack of devotion to growing in sound biblical doctrine helps to identify the roots of where evangelical thinking has gone wrong.

Discipleship serves as a foundational pillar to the health of the local church. In growing believers with an understanding and application of the Scriptures, a biblical worldview develops which serves to address the paganism of the current day, and to also mold the next generation in truth; a preparation that is few and far between in recent decades. “The fundamental condition for effective ministry is a commitment to a life of discipleship on the part of individual members and the church as a whole,” writes Brenda Colijn. “We must be sensitive to the brokenness of everyone who responds to the gospel; many people need to fully grasp the message of God’s grace before they can hear God’s demands. Yet in the face of our culture, which encourages lack of commitment, the church must proclaim Jesus as Lord and ourselves as his disciples (Rom. 10:9–10; 2 Cor. 4:5; Phil. 2:5–11).”^[16] It is precisely this commitment that is missing from the evangelical church, and has caused Judeo-Christian views to be discarded to the back of the line when addressing politics, art, music, economic policy, etc.

Many times, the contemporary disillusionment of commitment to the local church has been blamed on the church itself. This follows the trend of alleviating oneself from personal responsibility and allows for an acceptable “scapegoat” so that one’s conscious will remain clear. Walter Chantry writes, “There is no perfect church in doctrine or graciousness. It is easy to blame our indecision, lack of discipline and lack of commitment on the local church. But spiritual weakness and a sense of alienation from God’s people are quite often traceable to a very elementary failure in those who criticize the church. If we do not devote ourselves to the apostles’ teaching and to the fellowship and if we do not continue to meet together, the most aggressive nomadic search for inner satisfaction is destined to failure.”^[17] The proper solution would be to devote one’s self to the betterment of the church they are attending and enduring through the trying times for the sake of the potential growth at hand. Sadly, escape often wins out, and the opportunity for discipleship is shipwrecked upon the first shore of difficulty. With the introduction of the lost into the worship process of the church, praise becomes performance, Scripture becomes storytelling, and the proclamation of truth turns into a prescription for appeasement.

IV. Misunderstanding the Makeup of the Church

The church is the assembly of the saved to worship the Savior. It is not for the lost to be accommodated and socially engaged. Daniel Akin writes, “The membership of the local church is made up of those who confess Christ as Savior and Lord, and whose lives give evidence of conversion. Baptist commitment to this principle set them apart from the magisterial Reformers, but they did so because of their commitment to the witness of the New Testament. There is no hint whatsoever of unregenerate church membership in the Bible.”^[18]

This should not be a surprising fact. The Bible shows clearly that the gift of tongues was a “sign” to unbelievers (1 Cor. 14:22), but Paul continues forward in saying “If, therefore, the whole church comes together and all speak in tongues, and outsiders or unbelievers enter, will they not say that you are out of your minds?” Why? Because tongues was something that was understood by the first century church (1 Cor. 14:27); it was not something that was ministering to unbelievers. It was a sign to them of God’s presence.[19] An unbeliever who would have come to church in the first century and witnessed something like speaking in tongues would quickly decide against Christianity due to this “strange” practice and leave the assembly. Paul continues by stating that it is prophesy (speaking forth God’s truth) that brings them to conviction because it is something that can be readily understood (1 Cor. 14:24-25). This first century practice of speaking in tongues was a familiar occurrence in the early church for their edification (1 Cor. 14:26). This is something that unbelievers would not understand, nor be privy to.

The separation of the idea that the lost belong in church is further understood when reading about Paul’s interaction with the “unbelievers in Judea” in Romans 15:31. Paul is delivering a monetary gift to the church in Jerusalem (Rom. 15:25) and asks for the Roman Christians to pray for him, that he “may be delivered from the unbelievers in Judea” (Rom. 15:31). It is obvious here (and in Acts 21:27-36) that first century unbelievers were not fond of Christians and their ministry endeavors.

This concept can also be seen in Acts 5 after the incident with Ananias and Sapphira (Acts 5:1-11). The message about their sudden deaths had spread throughout and beyond the fellowship of the church (Acts 1:11) and “many signs and wonders were regularly done among the people by the hand of the apostles” (Acts 1:12). Luke writes in verses 13 and 14 that “none of the rest dared join them, but the people held them in high esteem. And more than ever believers were added to the Lord, multitudes of both men and women.” The natural question is who are “they” that dared not to join them? Tom Constable writes, “The ‘rest’ (Gr. hoi loipoi), probably the unbelieving Jews, steered clear of the Christians because of the Jewish leaders’ opposition (4:18) and the apostles’ power (vv. 1–10). The ‘people’ (Gr. ho laos), the responsive Jews, honored the believers.”^[20] It is the unbelievers who dared not to join them, and yet “more than ever believers were added to the Lord” (Acts 5:14). This implies that the believers in the church assembly were out among the unbelieving people, living life in light of the gospel, and sharing the good news of Jesus Christ with those around them, giving the opportunity for the unbelievers to hear the Word and be saved (Rom. 10:17; James 1:18). It was not the invitation, catering, pandering, or language manipulation that brought them to faith in Christ. It was Christians being edified (even through the discipline of Ananias and Sapphaira) that cultivated a holy character and harmonious fellowship among the brothers and sisters in the Jerusalem Church which overflowed outside of their assembly to bring the unbelievers to eternal life!

Pastorally, this should not be an issue. Paul commands in Colossians 1:28, “Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ.” This is the mission statement of every pastor or church that has been called by God to assemble. This is not something that finds its fulfillment in a congregation that has allowed unbelievers into the local fellowship.

This invitation to the lost to enter the church has helped serve the purpose of stifling discipleship, and thus rendered the effectiveness, and even the responsibility, for evangelism as only that of the pastor, instead of the congregation as a whole. Ephesians 4:11-16 serves as a classic passage in understanding the biblical roles of the pastor/teacher, as well as the body that makes up the local church. Paul writes that the reason that pastor/teachers have been supplied by God to the church is to “equip the saints for the work of ministry (which includes evangelism), for building up the body of Christ (which consists of mutual edification and discipleship).” Earl Radmacher explains, “To each individual member of the body ‘is given grace according to the measure of the gift of Christ (Eph. 4:7).’ Because of the sovereign distribution of the gifts, every member is absolutely indispensible to the function of the whole. Then, to the church are given specially gifted men (cf. Eph. 4:11) as a provision for its spiritual increase. They are to equip the members, and the members are to be actively engaged in carrying out the work of the ministry.”[21] Some churches have hired their pastor for the purpose of evangelism, and have forfeited the call to be equipped and to minister. This is shameful considering that the potential of the church is limitless when she is walking in obedience to the Lord! Sermons have been forced to pander to the lost in attendance, hindering those who are saved and/or maturing from striving forward and working out their salvation (Ph. 2:12). The end result is an ignorant church body who attends church on Sunday, but the truth serves very little to guide their lives on Monday.

The opportunities for growing Christians to engage the culture with truth, love, and intelligence could be limitless, and by having a biblical worldview, could help to serve the Lord’s purposes in more effective ways. Nancy Pearcey writes, “Apologetics involves not only defending the Christian faith but also critiquing other faiths or worldviews. Part of the task of evangelism is to free people from the power of false worldviews by diagnosing the points where they fail to stack up against reality.”[22]

Imagining the impact that a well-equipped, committed, prayerful church could have in taking the gospel to their circles of influence creates a vision of effective, servant-oriented ministry that is worth striving for! “Christ’s ministry sets the pattern for the church’s mission,” writes Edward Hayes. “Jesus the Sovereign came to serve (Matt. 20:28). The style of church mission is thus set firmly in a servant mold. A servant church is in contrast to a church obsessed with its own power. Following the explicit words of our Lord, the church is to be a preaching, witnessing, caring, discipling church. There is no avoiding it: Evangelism is the mission of the church. Sinners are not commanded to go to church; the church is commanded to go to sinners.”^[23] It is not that the lost are not welcome in the church building; it is that they are completely unrelated to the purposes at hand, and are unaffiliated with the teachings being promoted. This is the reason that the gospel must go out in those who are believers, so that the lost can be won to faith in Christ and they can be brought in for the encouragement and nurturing of their faith, being equipped to now take the gospel message to their circles of influence. Mal Couch echoes these sentiments when he writes, “Going into homes with the message of Christ may be the most effective way of witnessing. House evangelism is personal, intimate, and probably more productive than simply passing out tracts on the street corner. Paul practiced home evangelism. He told the Ephesian elders that he was ‘teaching [them] publicly from house to house, solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ’ (Acts 20:20-21).”[24] This is the Bible’s church growth strategy.

V. Why Does This Matter to the Free Grace Believer?

            The responsibility for sound discipleship has an even greater weight among those in the Free Grace camp. While Calvinism and Reformed/Covenant Theology is really Roman Catholicism in a “new dress,” and Arminianism has robbed the believer of their assurance and essentially denied the finished work of Christ, those holding to the Free Grace perspective are the only ones upholding the Truth of the Scriptures and keeping the gospel unadulterated by works. With the spreading influence of Lordship Salvation and the Reformed/Covenant ideology taking over the Christian book publishers, faithfulness to sound discipleship and the equipping of the saints is dire, not just to the survival of one’s local church, but to the gospel as communicated in Scripture! Robert Wilkin writes, “If a person holds to Lordship Salvation, then he doesn’t believe that Jesus is the Guarantor of eternal life to everyone who simply believes in Him for it. He believes that other things, such as commitment, obedience, and perseverance, must also occur. Hence a person who believes in Lordship Salvation, no matter how moral, does not believe the gospel.”^[25] The issue is crucial and the Free Grace camp has been given this privileged understanding of God’s Truth for the purpose of equipping and edifying those around us for the sake of reaching the lost within our circles of influence! We can not, in clear conscience, with the understanding that has been granted by the Lord, neglect this duty.

VI. Conclusion

            The church is not an assembly that includes the unbeliever. It is a body of regenerate people who have placed their faith in Jesus Christ. To postulate the church as a place that accommodates the desires of lost people is to discredit the very core of biblical doctrine regarding ecclesiology.  By allowing for the church to capitulate in this way, the truth has been compromised, the pulpit has become shallow, commitment is down, entertainment is up, discipleship is lacking and numbers are growing. The gospel gets lost in the mix, but the weekly antidotes of clever public speakers bring a subjective sense that mars an objective truth. The church was not meant for this abuse.

Instead, believers are called to be equipped (Eph. 4:12), to go out (Matt. 28:19-20), and to live the Christian truth among a pagan world, prepared to give an answer for the hope held by every believer in Christ (1 Peter 3:14-16). This is the essence of the church’s mission. Bruce Metzger summarizes this understanding succinctly: “The concept of ‘church’ belongs primarily to a religious and not merely to a sociological or institutional dimension. As the body of Christ and as the Messianic bride invited to participate in the gifts of the Kingdom, the church is not merely a fellowship of persons of good will, a purely voluntary association, a social club.”^[26] The church is the body of Christ, to be presented to Him “without spot or wrinkle or any such thing, that she might be holy and without blemish” (Eph. 5:27).

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[1] Lakewood Church, “Our History,” [on-line]; accessed 26 November 2012, available from http://ww2.lakewood.cc/pages/new-here/our-history.aspx.

[2] Joel Osteen, “What We Believe,” [on-line]; accessed 26 November 2012, available from http://ww2.joelosteen.com/About/Pages/WhatWeBelieve.aspx.

[3] IITim316, “Joel Osteen Says Jesus Christ is Not the Only Way,” YouTube Video, 1:03, https://www.youtube.com/watch?v=KwL1DThtxYg (accessed November 26, 2012).

[4] Apologetics Index, “Joel Osteen, Lakewood Church: Largest, Fastest-Growing Megachurch,” [on-line]; accessed 29 November 2012, available from http://www.apologeticsindex.org/230-lakewood-church.

[5] Kate Shellnutt, “Megachurches Getting Bigger; Lakewood Quadruples in Size Since 2000,” [on-line]; accessed 29 November 2012, available from http://blog.chron.com/believeitornot/2011/03/megachurches-getting-bigger-lakewood-quadruples-in-size-since-2000/.

[6] Philip Yancey, “What Reveal Reveals: Criticisms of Willow’s Latest Self-Study Do Not Undermine Its Value,” [on-line]; accessed 27 November 2012, available from http://www.christianitytoday.com/ct/2008/march/11.27.html. 

[7] For an excellent article regarding these trends and shifts, see Mal Couch, “The Contemporary Music Scene,” Conservative Theological Journal Vol. 8, (2004), 293-301.

^[8] Ed Dobson, Starting a Seeker Sensitive Service (Grand Rapids: Zondervan, 1993), pp. 42-43.^[9] David M. Doran, “Market-Driven Ministry: Blessing or Curse, Part II,” Detroit Baptist Seminary Journal Vol. 1 (1996), 193.

[10] Ken Silva, “Perry Noble’s New Spring Worship Band Rocks with Kiss,” [on-line]; accessed 10 December 2012, available from http://apprising.org/2012/08/29/perry-nobles-newspring-worship-band-rocks-with-kiss/.

[11] Perry Noble, “A Letter From Pastor P to New Spring Church,” [on-line]; accessed 10 December 2012, available from http://www.perrynoble.com/blog/a-letter-from-pastor-p-to-newspring-church6.

^[12] John F. MacArthur, The Coming Evangelical Crisis. Ed. John H. Armstrong (Chicago: Moody Press, 1996), 185.

[13] Doug Murren, Leadershift. (Ventura, CA: Regal Books, 1994), 48.

^[14] Scott Newman, “The Scandal of Reason- Part II: A Response to Post-Modern Evangelicalism,” Conservative Theological Journal Vol. 2, (1998), 64.

[15] Barna Group, “Self Described Christians Dominate America but Wrestle with Four Aspects of Spiritual Depth,” [on-line]; accessed 27 November 2012, available from http://www.barna.org/faith-spirituality/524-self-described-christians-dominate-america-but-wrestle-with-four-aspects-of-spiritual-depth.

^[16] Brenda B. Colijn, “A Biblical and Contemporary Model of Ministry,” Ashland Theological Journal Vol. 27 (1995), 5.^[17] Walter J. Chantry, “The Nomadic Search for a Local Church,” Reformation and Revival Vol. 3 (1994), 86.^[18] Daniel L. Akin, The Future of Southern Baptists: Mandates for what we should be in the Twenty First Century,” Southern Baptist Journal of Theology Volume 9, (2005), 70.

[19] This author holds that the reason for tongues serving as a sign is because there was no New Testament canon to aid in understanding the work of God, therefore God used tongues as a sign to authenticate His work.

^[20] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Ac 5:13.

[21] Earl D. Radmacher, The Nature of the Church (Hayesville, NC: Schoettle Publishing Company, 1996), 275-276.

[22] Nancy Pearcey, Total Truth: Liberating Chrisitianity from its Cultural Captivity (Wheaton, Illinois: Crossway Books, 2005), 134.

^[23] Edward L. Hayes, Understanding Christian Theology. ed. Charles R. Swindoll and Roy B. Zuck (Nashville, TN: Thomas Nelson Publishers, 2003), 1189.

[24] Mal Couch, A Pastor’s Manual on Doing Church (Springfield, Missouri: 21^st Century Press, 2002), 75.

^[25] Robert N. Wilkin, Confident in Christ: Living by Faith Really Works (Irving, TX: Grace Evangelical Society, 1999), 185.

^[26] Bruce M. Metzger, “The Development of Institutional Organization in the Early Church,” Ashland Theological Journal Vol. 6 (1973), 14.