Reference: Church
American
The Greek word translated church signifies generally an assembly, either common or religious; and it is sometimes so translated, as in Ac 19:32,39. In the New Testament it usually means a congregation of religious worshippers, either Jewish, as Ac 7:38, or Christians, as Mt 16:18; 1Co 6:4. The latter sense is the more common one; and it is thus used in a twofold manner, denoting,
1. The universal Christian church: either the invisible church, consisting of those whose names are written in heaven, whom God knows, but whom we cannot infallibly know, Heb 12:23; or the visible church, made up of the professed followers of Christ on earth, Col 1:24; 1Ti 3:5,15.
2. A particular church or body of professing believers, who meet and worship together in one place; as the churches of Rome, Corinth, Ephesus, Philippi, etc., to which Paul addressed epistles.
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And I say also to thee, Thou art Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.
This is he that was in the church in the wilderness, with the Angel who spake to him in mount Sinai, and with our fathers; who received the living oracles to give to us:
Some therefore cried one thing, and some another; for the assembly was confused, and the greater part did not know, for what they were come together.
But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly.
Now I rejoice in my sufferings for you, and fill up in my flesh that which is behind of the sufferings of Christ for his body, which is the church:
Not by works of righteousness which we had done, but according to his own mercy he saved us, by the laver of regeneration, and renewing of the Holy Ghost.
All that are with me salute thee. Salute them that love us in the faith. Grace be with you all.
and to an innumerable company, To the general assembly of angels, and to the church of the first born, who are inrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
Easton
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 ecclesia, 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. Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the "Church of England," the "Church of Scotland," etc.
We find the word ecclesia used in the following senses in the New Testament: (1.) It is translated "assembly" in the ordinary classical sense (Ac 19:32,39,41).
(2.) It denotes the whole body of the redeemed, all those whom the Father has given to Christ, the invisible catholic church (Eph 5:23,25,27,29; Heb 12:23).
(3.) A few Christians associated together in observing the ordinances of the gospel are an ecclesia (Ro 16:5; Col 4:15).
(4.) All the Christians in a particular city, whether they assembled together in one place or in several places for religious worship, were an ecclesia. Thus all the disciples in Antioch, forming several congregations, were one church (Ac 13:1); so also we read of the "church of God at Corinth" (1Co 1:2), "the church at Jerusalem" (Ac 8:1), "the church of Ephesus" (Re 2:1), etc.
(5.) The whole body of professing Christians throughout the world (1Co 15:9; Ga 1:13; Mt 16:18) are the church of Christ.
The church visible "consists of all those throughout the world that profess the true religion, together with their children." It is called "visible" because its members are known and its assemblies are public. Here there is a mixture of "wheat and chaff," of saints and sinners. "God has commanded his people to organize themselves into distinct visible ecclesiastical communities, with constitutions, laws, and officers, badges, ordinances, and discipline, for the great purpose of giving visibility to his kingdom, of making known the gospel of that kingdom, and of gathering in all its elect subjects. Each one of these distinct organized communities which is faithful to the great King is an integral part of the visible church, and all together constitute the catholic or universal visible church." A credible profession of the true religion constitutes a person a member of this church. This is "the kingdom of heaven," whose character and progress are set forth in the parables recorded in Mt 13.
The children of all who thus profess the true religion are members of the visible church along with their parents. Children are included in every covenant God ever made with man. They go along with their parents (Ge 9:9-17; 12:1-3; 17:7; Ex 20:5; De 29:10-13). Peter, on the day of Pentecost, at the beginning of the New Testament dispensation, announces the same great principle. "The promise [just as to Abraham and his seed the promises were made] is unto you, and to your children" (Ac 2:38-39). The children of believing parents are "holy", i.e., are "saints", a title which designates the members of the Christian church (1Co 7:14). (See Baptism, Christian.)
The church invisible "consists of the whole number of the elect that have been, are, or shall be gathered into one under Christ, the head thereof." This is a pure society, the church in which Christ dwells. It is the body of Christ. it is called "invisible" because the greater part of those who constitute it are already in heaven or are yet unborn, and also because its members still on earth cannot certainly be distinguished. The qualifications of membership in it are internal and are hidden. It is unseen except by Him who "searches the heart." "The Lord knoweth them that are his" (2Ti 2:19).
The church to which the attributes, prerogatives, and promises appertaining to Christ's kingdom belong, is a spiritual body consisting of all true believers, i.e., the church invisible.
(1.) Its unity. God has ever had only one church on earth. We sometimes speak of the Old Testament Church and of the New Testament church, but they are one and the same. The Old Testament church was not to be changed but enlarged (Isa 49:13-23; 60:1-14). When the Jews are at length restored, they will not enter a new church, but will be grafted again into "their own olive tree" (Ro 11:18-24; comp. Eph 2:11-22). The apostles did not set up a new organization. Under their ministry disciples were "added" to the "church" already existing (Ac 2:47).
(2.) Its universality. It is the "catholic" church; not confined to any particular country or outward organization, but comprehending all believers throughout the whole world.
(3.) Its perpetuity. It will continue through all ages to the end of the world. It can never be destroyed. It is an "everlasting kindgdom."
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And I say also to thee, Thou art Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.
And Peter said, Repent, and be baptized every one of you, in the name of Jesus, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is to you, and to your children, and to all that are afar off, whomsoever the Lord our God shall call.
Praising God, and having favour with all the people. And the Lord added daily to the church those who were saved.
And at that time there was a great persecution against the church, which was in Jerusalem. And they were all scattered abroad through the regions of Judea and Samaria, except the apostles.
Now there were in the church that was at Antioch, certain prophets and teachers, Barnabas, and Simeon called Niger, and Lucius of Cyrene and Manaen, who had been brought up with Herod the tetrarch, and Saul.
Some therefore cried one thing, and some another; for the assembly was confused, and the greater part did not know, for what they were come together.
But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly.
Boast not against the branches, but if thou boast, thou bearest not the root, but the root thee. Wilt thou say then, The branches were broken off, that I might be grafted in? read more. Well; they were broken off for unbelief, and thou standest by faith. Be not high-minded, but fear. For if God spared not the natural branches, take heed left he also spare not thee. Behold therefore the goodness and severity of God! Toward them that fell severity; but toward thee goodness, if thou continue in his goodness: else shalt thou also be cut off. And they also, if they do not continue in unbelief, shall be grafted in; for God is able to graft them in again. For if thou wert cut off from the naturally wild olive-tree, and grafted contrary to nature into a good olive-tree; how much more shall these, who are natural branches, be grafted into their own olive-tree?
Salute also the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits of Asia unto Christ.
and Sosthenes a brother, To the church of God, which is in Corinth, to them that are sanctified through Christ Jesus, called and holy, with all that in every place call upon the name of our Lord Jesus Christ, both theirs and ours:
For the unbelieving husband hath been sanctified by the wife; and the unbelieving wife hath been sanctified by the husband. Else were your children unclean; but now they are holy.
For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.
For ye have heard of my behaviour in time past in the Jewish religion, that above measure I persecuted the church of God, and wasted it.
Wherefore remember, that ye being in time past Gentiles in the flesh (who were called the uncircumcision, by that which is called the circumcision made with hands in the flesh) Were at that time without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise; having no hope, and without God in the world. read more. But now through Christ Jesus, ye who were once far off are brought nigh by the blood of Christ. For he is our peace, he who hath made both one, having broken down the middle wall of partition, Having abolished by his flesh the enmity, the law of commandments, through his decrees, that he might make the two one new man in himself, so making peace: And might reconcile both in one body to God through the cross, having slain the enmity thereby. And he came and preached peace to you that were afar off, and to them that were nigh. For through him we both have access by one Spirit to the Father. Therefore ye are no longer strangers, and foreigners, but fellow-citizens with the saints and of the houshold of God, Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, On whom all the building fitly framed together, groweth into an holy temple in the Lord: On whom ye also are built together, for an habitation of God through the Spirit.
For the husband is head of the wife, as Christ also is head of the church:
Husbands, love your wives, as Christ also loved the church and gave himself for it;
That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, that it may be holy and unblamable.
Now no one ever hated his own flesh, but nourisheth and cherisheth it, as also the Lord the church.
Salute the brethren at Laodicea, and Nymphas, and the church in his house.
But the foundation of God standeth fast, having this seal, The Lord knoweth those that are his: and, Let every one who nameth the name of the Lord depart from iniquity.
and to an innumerable company, To the general assembly of angels, and to the church of the first born, who are inrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
To the angel of the church at Ephesus write, These things saith he that holdeth the seven stars in his right-hand, that walketh in the midst of the seven golden candlesticks.
Fausets
From the Greek kuriakee, "house of the Lord," a word which passed to the Gothic tongue; the Goths being the first of the northern hordes converted to Christianity, adopted the word from the Greek Christians of Constantinople, and so it came to us Anglo-Saxons (Trench, Study of Words). But Lipsius, from circus, from whence kirk, a circle, because the oldest temples, as the Druid ones, were circular in form. Ekkleesia in the New Testament never means the building or house of assembly, because church buildings were built long AFTER the apostolic age. It means an organized body, whose unity does not depend on its being met together in one place; not an assemblage of atoms, but members in their several places united to the One Head, Christ, and forming one organic living whole (1 Corinthians 12). The bride of Christ (Eph 5:25-32; 1:22), the body of which He is the Head.
The household of Christ and of God (Mt 10:25; Eph 2:19). The temple of the Holy Spirit, made up of living stones (Eph 2:22; 1Co 3:16; 1Pe 2:5). Ekkleesia is used of one or more particular Christian associations, even one small enough to worship together in one house (Ro 16:5). Also of "the whole church" (Ro 16:23; 1Co 12:28). Ekkleesia occurs twice only in Matthew (Mt 16:18; 18:17), elsewhere called "the kingdom of the heavens" by Matthew, "the kingdom of God" by Mark, Luke and John. Also called Christ's "flock," never to be plucked out of His hand (Joh 10:28), "branches" in Him "the true Vine." Founded on the Rock, "the Christ the Son of the living God," the only Foundation (Mt 16:16,18; 1Co 3:11).
Constituted as Christ's mystical body on Pentecost; thenceforth expanding in the successive stages traced in ACTS. Described in a beautiful summary (Ac 2:41,47). (On its apostasy (See BABYLON .) Professing Christendom numbers now probably 80 million of Greek churches, 90 million of Teutonic or Protestant churches, and 170 million of Roman Catholic churches. The Church of England's definition of the church is truly scriptural (Article xix): "a congregation of faithful men in the which the pure word of God is preached, and the sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same." The church that shall reign with Christ is made up of those written in heaven, in the Lamb's book of life, the spirits of just, men made perfect (Heb 12:22-23; Re 21:27).
The faultless perfection and the glorious promises in Scripture assigned to the church (election, adoption, spiritual priesthood, sure guidance by the Spirit into all truth, eternal salvation) belong not to all of the visible church, but to those alone of it who are in living union with Christ (Eph 5:23-27; Heb 12:22-23). The claim for the visible church of what belongs to the invisible, in spite of Christ's warning parable of the tares and wheat (Mt 13:24-30,36-43), has led to some of Rome's deadliest errors. On the other hand, the attempt to sever the tares from the wheat prematurely has led to many schisms, which have invariably failed in the attempt and only generated fresh separations. We must wait until Christ's manifestation for the manifestation of the sons of God (Ro 8:19; Col 3:4).
The true universal church is restricted to "them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours" (1Co 1:2). They are visible in so far as their light of good works so shines before men that their Father in heaven is glorified (Mt 5:16). They are invisible insofar that it is God alone who can infallibly see who among professors are animated by a living, loving faith, and who are not. A visible community, consisting of various members and aggregations of members, was founded by Christ Himself, as needed for the extension and continuation of Christianity to all lands and all ages. The ministry of the word and the two sacraments, baptism, and the supper of the Lord, (both in part derived from existing Jewish rites, Mt 26:26-28; 1Co 5:7-8).
Baptism, the Lord's Supper were appointed as the church's distinctive ordinances (Mt 28:19-20, Greek text): "make disciples of all nations, baptizing them ... Teaching them to observe all things whatsoever I have commanded you; and (only on condition of your doing so) I am with you always," etc. (See BAPTISM; LORD'S SUPPER.) The professing church that neglects the precept forfeits the promise, which is fatal to Rome's claims. No detailed church government is explicitly commanded by Jesus in the New Testament. The Old Testament ministry of high priest, priests, and Levites necessarily ended with the destruction of the one and only temple appointed by God. That the Christian ministry is not sacerdotal, as the Old Testament ministry, is proved by the title hiereus, the Greek of the Latin sacerdos, never once being used of Christian ministers.
When used at all as to the Christian church it is used of the whole body of Christians; since not merely ministers, as the Aaronic priests, but all equally, have near access to the heavenly holy place, through the torn veil of Christ's flesh (Heb 10:19-22; 13:15-16; 1Pe 2:19; Re 1:6). All alike offer "spiritual sacrifices." For a minister to pretend to offer a literal sacrifice in the Lord's supper, or to have the sacerdotal priesthood (which pertains to Christ alone), would be the sin which Moses charged on Korah: "Seemeth it but a small thing unto you that the God of Israel hath separated you from the congregation to bring you near to Himself, ... to stand before the congregation to minister to them; and seek ye the priesthood also?" The temple then not being the model to the Christian church, the synagogue alone remained to be copied.
In the absence of the temple during the captivity the people assembled together on sabbaths and other days to be instructed by the prophet (Eze 14:1; 20:1; 33:31). In Ne 8:1-8 a specimen is given of such a service, which the synagogues afterward continued, and which consisted in Scripture reading, with explanation, prayers, and thanksgivings. The synagogue officers consisted of a "ruler of the synagogue," the "legate of the church" (sheliach tsibbur), corresponding to the angel of the church (Revelation 1-3), a college of elders or presbyters, and subordinate ministers (chazzan), answering to our deacons, to take care of the sacred books. Episcopacy was adopted in apostolic times as the most expedient government, most resembling Jewish usages, and so causing the least stumbling-block to Jewish prejudices (Ac 4:8; 24:1).
James, the brother of our Lord, after the martyrdom of James, the son of Zebedee and the flight of Peter (Ac 12:17), alone remained behind in Jerusalem, the recognized head there. His Jewish tendencies made him the least unpopular to the Jews, and so adapted him for the presidency there without the title (Ac 15:13-19; 21:18; Ga 2:2,9,12). This was the first specimen of apostolic local episcopacy without the name. The presbyters of the synagogue were called also (See BISHOPS, or overseers. "Those now called 'bishops' were originally 'apostles.' But those who ruled the church after the apostles' death had not the testimony of miracles, and were in many respects inferior, therefore they thought it unbecoming to assume the name of apostles; but dividing the names, they left to 'presbyters' that name, and themselves were called 'bishops'" (Ambrose, in Bingham Ecclesiastes Ant., 2:11; and Amularius, De Officiis, 2:13.)
The steps were apostle; then vicar apostolic or apostolic delegate, as Timothy in Ephesus and Titus in Crete, temporarily (1Ti 1:3; 2Ti 4:21; Tit 3:12; 1:5), then angel, then bishop in the present sense. Episcopacy gives more of centralized unity, but when made an absolute law it tends to spiritual despotism. The visible church, while avoiding needless alterations, has power under God to modify her polity as shall tend most to edification (Mt 18:18; 1Co 12:28-30; 14:26; Eph 4:11-16). The Holy Spirit first unites souls individually to the Father in Christ, then with one another as "the communion of saints." Then followed the government and ministry, which are not specifie
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Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.
Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.
It is enough for the disciple that he be as his teacher, and the servant as his lord.
It is enough for the disciple that he be as his teacher, and the servant as his lord.
He proposed to them another parable, saying, The kingdom of heaven is like a man sowing good seed in his field.
He proposed to them another parable, saying, The kingdom of heaven is like a man sowing good seed in his field. But while men slept, his enemy came and sowed darnel amidst the wheat, and went away.
But while men slept, his enemy came and sowed darnel amidst the wheat, and went away. And when the blade was sprung up and brought forth fruit, then appeared the darnel also.
And when the blade was sprung up and brought forth fruit, then appeared the darnel also. So the servants of the housholder came to him and said, Sir, didst not thou sow good seed in thy field? Whence then hath it darnel?
So the servants of the housholder came to him and said, Sir, didst not thou sow good seed in thy field? Whence then hath it darnel? He said to them, An enemy hath done this. The servants said to him, Wilt thou then, that we go and gather them up?
He said to them, An enemy hath done this. The servants said to him, Wilt thou then, that we go and gather them up? But he said, No: lest gathering up the darnel, ye root up the wheat with them.
But he said, No: lest gathering up the darnel, ye root up the wheat with them. Suffer both to grow together till the harvest; and at the time of the harvest I will say to the reapers, Gather ye together first the darnel, and bind them in bundles to burn them, but gather the wheat into my barn.
Suffer both to grow together till the harvest; and at the time of the harvest I will say to the reapers, Gather ye together first the darnel, and bind them in bundles to burn them, but gather the wheat into my barn.
Then Jesus having sent the multitude away, went into the house: and his disciples came to him, saying, Declare to us the parable of the darnel of the field.
Then Jesus having sent the multitude away, went into the house: and his disciples came to him, saying, Declare to us the parable of the darnel of the field. He answering said to them, He that soweth the good seed is the Son of man.
He answering said to them, He that soweth the good seed is the Son of man. The field is the world; the good seed are the children of the kingdom, but the darnel are the children of the wicked one.
The field is the world; the good seed are the children of the kingdom, but the darnel are the children of the wicked one. The enemy that sowed them is the devil: the harvest is the end of the world; the reapers are the angels.
The enemy that sowed them is the devil: the harvest is the end of the world; the reapers are the angels. As therefore the darnel are gathered and burnt with fire, so shall it be in the end of this world.
As therefore the darnel are gathered and burnt with fire, so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them that do iniquity.
The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them that do iniquity. And shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth.
And shall cast them into the furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the Sun in the kingdom of their Father. He that hath ears to hear, let him hear.
Then shall the righteous shine forth as the Sun in the kingdom of their Father. He that hath ears to hear, let him hear.
And Simon Peter answering said, Thou art the Christ, the Son of the living God.
And Simon Peter answering said, Thou art the Christ, the Son of the living God.
And I say also to thee, Thou art Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.
And I say also to thee, Thou art Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.
And I say also to thee, Thou art Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.
And I say also to thee, Thou art Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.
And if he will not hear them, tell it to the church; but if he will not hear the church, let him be to thee as an heathen and a publican.
And if he will not hear them, tell it to the church; but if he will not hear the church, let him be to thee as an heathen and a publican.
And if he will not hear them, tell it to the church; but if he will not hear the church, let him be to thee as an heathen and a publican.
And if he will not hear them, tell it to the church; but if he will not hear the church, let him be to thee as an heathen and a publican. Verily I say to you, Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven.
Verily I say to you, Whatsoever ye shall bind on earth, shall be bound in heaven, and whatsoever ye shall loose on earth, shall be loosed in heaven.
And after they had eaten, Jesus took bread and blessed and brake and gave it to his disciples and said, Take, eat; this is my body.
And after they had eaten, Jesus took bread and blessed and brake and gave it to his disciples and said, Take, eat; this is my body. And he took the cup, and gave it to them, saying, Drink ye all of it.
And he took the cup, and gave it to them, saying, Drink ye all of it. For this is my blood of the New Testament, which is shed for many, for the remission of sins.
For this is my blood of the New Testament, which is shed for many, for the remission of sins.
Go ye and disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.
Go ye and disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you; and lo I am with you always, even to the end of the world.
Teaching them to observe all things whatsoever I have commanded you; and lo I am with you always, even to the end of the world.
And I give them eternal life, and they shall never perish, neither shall any pluck them out of my hand.
And I give them eternal life, and they shall never perish, neither shall any pluck them out of my hand.
And I am no longer in the world, but these are in the world, and I come to thee. Holy Father, keep thro' thy name them whom thou hast given me, that they may be one, as we are.
And I am no longer in the world, but these are in the world, and I come to thee. Holy Father, keep thro' thy name them whom thou hast given me, that they may be one, as we are.
I do not pray, that thou wouldest take them out of the world, but that thou wouldest keep them from the evil one.
I do not pray, that thou wouldest take them out of the world, but that thou wouldest keep them from the evil one.
Then they, gladly receiving his word, were baptized; and there were added to them that day about three thousand souls.
Then they, gladly receiving his word, were baptized; and there were added to them that day about three thousand souls.
Praising God, and having favour with all the people. And the Lord added daily to the church those who were saved.
Praising God, and having favour with all the people. And the Lord added daily to the church those who were saved.
Then Peter filled with the Holy Ghost, said to them, Ye rulers of the people, and elders of Israel,
Then Peter filled with the Holy Ghost, said to them, Ye rulers of the people, and elders of Israel,
But he beckoning to them with his hand, to be silent, declared to them, How the Lord had brought him out of the prison. And he said, Shew these things to James and to the brethren.
But he beckoning to them with his hand, to be silent, declared to them, How the Lord had brought him out of the prison. And he said, Shew these things to James and to the brethren.
And when they held their peace, James answered, saying, Brethren, hearken to me.
And when they held their peace, James answered, saying, Brethren, hearken to me. Simon hath declared, how God at first visited the Gentiles, to take out of them a people for his name.
Simon hath declared, how God at first visited the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets, as it is written, After this I will return and build again the fallen tabernacle of David;
And to this agree the words of the prophets, as it is written, After this I will return and build again the fallen tabernacle of David; I will build again the ruins thereof,
I will build again the ruins thereof, and will set it up, That the residue of men may seek the Lord, and all the Gentiles on whom my name is called, saith the Lord, who doth these things.
and will set it up, That the residue of men may seek the Lord, and all the Gentiles on whom my name is called, saith the Lord, who doth these things. Known unto God are all his works from eternity.
Known unto God are all his works from eternity. Wherefore my sentence is, That we trouble not them who from among the Gentiles turn to God.
Wherefore my sentence is, That we trouble not them who from among the Gentiles turn to God.
And Crispus, the ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians, hearing, believed and were baptized.
And Crispus, the ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians, hearing, believed and were baptized.
And the next day, Paul went in with us to James, and all the elders were present.
And the next day, Paul went in with us to James, and all the elders were present.
And after five days, Ananias the high priest came down with the elders, and a certain orator, named Tertullus; and appeared before the governor against Paul.
And after five days, Ananias the high priest came down with the elders, and a certain orator, named Tertullus; and appeared before the governor against Paul.
For the earnest expectation of the creation waiteth for the revelation of the sons of God.
For the earnest expectation of the creation waiteth for the revelation of the sons of God.
Salute also the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits of Asia unto Christ.
Salute also the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits of Asia unto Christ.
Caius, my host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus, a brother.
Caius, my host, and of the whole church, saluteth you. Erastus the chamberlain of the city saluteth you, and Quartus, a brother.
and Sosthenes a brother, To the church of God, which is in Corinth, to them that are sanctified through Christ Jesus, called and holy, with all that in every place call upon the name of our Lord Jesus Christ, both theirs and ours:
and Sosthenes a brother, To the church of God, which is in Corinth, to them that are sanctified through Christ Jesus, called and holy, with all that in every place call upon the name of our Lord Jesus Christ, both theirs and ours:
as if I were present, judged him who hath so done this, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit,
as if I were present, judged him who hath so done this, In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit,
On the first day of the week, let every one of you lay by him in store according as he hath been prospered, that there may be no collections when I come.
On the first day of the week, let every one of you lay by him in store according as he hath been prospered, that there may be no collections when I come.
I went up by revelation, and explained to them the gospel, which I preach among the Gentiles; but severally to those of eminence, lest by any means I should run, or should have run in vain.
I went up by revelation, and explained to them the gospel, which I preach among the Gentiles; but severally to those of eminence, lest by any means I should run, or should have run in vain.
) And when James, and Cephas, and John, who undoubtedly were pillars, knew the grace that was given to me, they gave the right-hands of fellowships to me and Barnabas, that we should go to the Gentiles, and they to the circumcision: Only they desired that we would be mindful of the poor,
) And when James, and Cephas, and John, who undoubtedly were pillars, knew the grace that was given to me, they gave the right-hands of fellowships to me and Barnabas, that we should go to the Gentiles, and they to the circumcision: Only they desired that we would be mindful of the poor,
For before certain men came from James, he ate with the Gentiles; but when they were come, he withdrew and separated himself, fearing those of the circumcision.
For before certain men came from James, he ate with the Gentiles; but when they were come, he withdrew and separated himself, fearing those of the circumcision.
And he hath put all things under his feet, and hath given him to be head over all things to the church,
And he hath put all things under his feet, and hath given him to be head over all things to the church,
Therefore ye are no longer strangers, and foreigners, but fellow-citizens with the saints and of the houshold of God,
Therefore ye are no longer strangers, and foreigners, but fellow-citizens with the saints and of the houshold of God,
On whom ye also are built together, for an habitation of God through the Spirit.
On whom ye also are built together, for an habitation of God through the Spirit.
forbearing one another in love, Endeavouring to keep the unity of the Spirit, by the bond of peace.
forbearing one another in love, Endeavouring to keep the unity of the Spirit, by the bond of peace. There is one body and one Spirit, as ye are also called in one hope of your calling;
There is one body and one Spirit, as ye are also called in one hope of your calling; One Lord, one faith, one baptism:
One Lord, one faith, one baptism: One God, and Father of all, who is above all, and through all, and in all.
One God, and Father of all, who is above all, and through all, and in all.
And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers;
And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, to the edifying the body of Christ;
For the perfecting of the saints, for the work of the ministry, to the edifying the body of Christ; Till we all come to the unity of the faith and knowledge of the Son of God, to a perfect man, to the measure of the stature of the fulness of Christ:
Till we all come to the unity of the faith and knowledge of the Son of God, to a perfect man, to the measure of the stature of the fulness of Christ: That we may be no longer children, fluctuating to and fro, and carried about with every wind of doctrine, by the slight of men, by cunning craftiness, whereby they lie in wait to deceive:
That we may be no longer children, fluctuating to and fro, and carried about with every wind of doctrine, by the slight of men, by cunning craftiness, whereby they lie in wait to deceive: But speaking the truth in love, may grow up into him in all things, who is the head, even Christ:
But speaking the truth in love, may grow up into him in all things, who is the head, even Christ:
But speaking the truth in love, may grow up into him in all things, who is the head, even Christ:
But speaking the truth in love, may grow up into him in all things, who is the head, even Christ: From whom the whole body fitly joined together and compacted, by that which every joint supplieth according to the effectual working in the measure of every member, maketh increase of the body, to the edifying of itself in love.
From whom the whole body fitly joined together and compacted, by that which every joint supplieth according to the effectual working in the measure of every member, maketh increase of the body, to the edifying of itself in love.
From whom the whole body fitly joined together and compacted, by that which every joint supplieth according to the effectual working in the measure of every member, maketh increase of the body, to the edifying of itself in love.
From whom the whole body fitly joined together and compacted, by that which every joint supplieth according to the effectual working in the measure of every member, maketh increase of the body, to the edifying of itself in love.
For the husband is head of the wife, as Christ also is head of the church:
For the husband is head of the wife, as Christ also is head of the church: (and he is the Saviour of the body) Therefore as the church is subject to Christ, so also let the wives be to their own husbands in every thing.
(and he is the Saviour of the body) Therefore as the church is subject to Christ, so also let the wives be to their own husbands in every thing. Husbands, love your wives, as Christ also loved the church and gave himself for it;
Husbands, love your wives, as Christ also loved the church and gave himself for it;
Husbands, love your wives, as Christ also loved the church and gave himself for it;
Husbands, love your wives, as Christ also loved the church and gave himself for it; That he might sanctify it (having cleansed it by the washing of water) through the word:
That he might sanctify it (having cleansed it by the washing of water) through the word:
That he might sanctify it (having cleansed it by the washing of water) through the word:
That he might sanctify it (having cleansed it by the washing of water) through the word: That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, that it may be holy and unblamable.
That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, that it may be holy and unblamable.
That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, that it may be holy and unblamable.
That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, that it may be holy and unblamable. Men ought so to love their wives as their own bodies: he that loveth his wife, loveth himself.
Men ought so to love their wives as their own bodies: he that loveth his wife, loveth himself. Now no one ever hated his own flesh, but nourisheth and cherisheth it, as also the Lord the church.
Now no one ever hated his own flesh, but nourisheth and cherisheth it, as also the Lord the church. For we are members of his body, of his flesh, and of his bones.
For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined to his wife; and they two shall be one flesh.
For this cause shall a man leave his father and mother, and shall be joined to his wife; and they two shall be one flesh. This is a great mystery; I mean, concerning Christ and the church.
This is a great mystery; I mean, concerning Christ and the church.
When Christ, our life shall appear, then shall ye also appear with him in glory.
When Christ, our life shall appear, then shall ye also appear with him in glory.
Where there is neither Greek nor Jew, circumcision nor uncircumcision; barbarian, Scythian, slave nor free; but Christ is all, and in all.
Where there is neither Greek nor Jew, circumcision nor uncircumcision; barbarian, Scythian, slave nor free; but Christ is all, and in all.
Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your heart unto the Lord.
Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your heart unto the Lord.
As I exhorted thee when I was going into Macedonia, abide at Ephesus; that thou mayest charge some to teach no other doctrine, Neither to give heed to fables and endless genealogies,
As I exhorted thee when I was going into Macedonia, abide at Ephesus; that thou mayest charge some to teach no other doctrine, Neither to give heed to fables and endless genealogies,
For this cause I left thee in Crete, that thou mightest set in order the things which remain, and ordain elders in every city, as I appointed thee:
For this cause I left thee in Crete, that thou mightest set in order the things which remain, and ordain elders in every city, as I appointed thee:
When I shall send Artemas or Tychicus to thee, be diligent to come to me to Nicopolis; for I have determined to winter there.
When I shall send Artemas or Tychicus to thee, be diligent to come to me to Nicopolis; for I have determined to winter there.
Having therefore, brethren, free liberty to enter into the holiest by the blood of Jesus,
Having therefore, brethren, free liberty to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us through the veil,
By a new and living way, which he hath consecrated for us through the veil, that is, his flesh, And having an high-priest over the house of God;
that is, his flesh, And having an high-priest over the house of God; Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
But ye are come to mount Sion, and to the city of the living God, the heavenly Jerusalem,
But ye are come to mount Sion, and to the city of the living God, the heavenly Jerusalem,
But ye are come to mount Sion, and to the city of the living God, the heavenly Jerusalem,
But ye are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company, To the general assembly of angels, and to the church of the first born, who are inrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
and to an innumerable company, To the general assembly of angels, and to the church of the first born, who are inrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
and to an innumerable company, To the general assembly of angels, and to the church of the first born, who are inrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
and to an innumerable company, To the general assembly of angels, and to the church of the first born, who are inrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
By him therefore let us offer the sacrifice of praise continually to God, that is, the fruit of our lips, giving thanks to his name.
By him therefore let us offer the sacrifice of praise continually to God, that is, the fruit of our lips, giving thanks to his name. But to do good, and to distribute, forget not; for with such sacrifices God is well pleased.
But to do good, and to distribute, forget not; for with such sacrifices God is well pleased.
in fine apparel, and there come in also a poor man in dirty raiment,
in fine apparel, and there come in also a poor man in dirty raiment,
To him that loved us, and hath washed us from our sins with his own blood, and hath made us kings and priests unto his God and Father, to him be the glory and the might for ever.
To him that loved us, and hath washed us from our sins with his own blood, and hath made us kings and priests unto his God and Father, to him be the glory and the might for ever.
I know thy affliction and poverty, (but thou art rich) and the reviling of those who say they are Jews and are not, but a synagogue of Satan.
I know thy affliction and poverty, (but thou art rich) and the reviling of those who say they are Jews and are not, but a synagogue of Satan.
But there shall in no wise enter into it any thing common, or that worketh abomination, or maketh a lie, but they who are written in the Lamb's book of life.
But there shall in no wise enter into it any thing common, or that worketh abomination, or maketh a lie, but they who are written in the Lamb's book of life.
Hastings
1. The word ecclesia, which in its Christian application is usually tr 'church,' was applied in ordinary Greek usage to the duly constituted gathering of the citizens in a self-governing city, and it is so used of the Ephesian assembly in Ac 19:39. It was adopted in the Septuagint to tr a Heb. word, q
See Verses Found in Dictionary
I indeed baptize you with water unto repentance; but he that cometh after me is mightier than I; whose shoes I am not worthy to bear; he shall baptize you with the Holy Ghost and with fire:
From that time Jesus began to preach and to say, Repent, for the kingdom of heaven is at hand.
But the children of the kingdom shall be cast out into the outer darkness: there shall be weeping and gnashing of teeth.
And he that taketh not his cross and followeth after me, is not worthy of me.
Yet hath he not root in himself, and so endureth but for a while: for when tribulation or persecution ariseth because of the word, straight-way he is offended.
He proposed to them another parable, saying, The kingdom of heaven is like a man sowing good seed in his field.
Which indeed is the least of all seeds, but when it is grown, it is the greatest of herbs, and becometh a tree, so that the birds of the air come and lodge in the branches of it.
Again, the kingdom of heaven is like treasure hid in a field, which a man having found hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like a merchant seeking goodly pearls:
Again, the kingdom of heaven is like a net cast into the sea, and gathering of every kind.
And Jesus coming into the coasts of Cesarea Philippi, asked his disciples saying, Whom do men say that I am? The Son of man? And they said, Some say, John the Baptist, others Elijah; others Jeremiah, or one of the prophets. read more. He saith to them, But whom say ye that I am? And Simon Peter answering said, Thou art the Christ, the Son of the living God. And Jesus answering said to him, Happy art thou, Simon Barjonah; for flesh and blood have not revealed this to thee, but my Father who is in heaven. And I say also to thee, Thou art Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.
And I say also to thee, Thou art Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. And I will give thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.
And I will give thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples, to tell no one, that he was the Christ.
And if he will not hear them, tell it to the church; but if he will not hear the church, let him be to thee as an heathen and a publican.
Jesus said to them, Verily I say to you, that ye who have followed me, in the renovation, when the Son of man shall sit on the throne of his glory, ye also shall sit on twelve thrones, judging the twelve tribes of Israel.
And the multitudes that went before and that followed after cried, saying, Hosanna to the son of David; blessed in the name of the Lord is he that cometh: Hosanna in the highest.
And as he sat on the mount of Olives, his disciples came to him privately, saying, Tell us, when shall these things be? And what shall be the sign of thy coming, and of the end of the world?
When therefore ye see the abomination of desolation spoken of by Daniel the prophet, standing in the holy place (he that readeth, let him understand;) Then let them who are in Judea flee to the mountains:
When the Son of man shall come in his glory, and all the angels with him, then shall he sit upon the throne of his glory.
Then shall the king say to them on his right-hand, Come, ye blessed of my Father, inherit the kingdom prepared for you, from the foundation of the world.
Jesus saith to him, Thou hast said. Moreover I say to you, Hereafter shall ye see the Son of man sitting on the right-hand of power, and coming upon the clouds of heaven.
Now after John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God, Saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel.
Therefore they shall be your judges. But if I cast out devils by the finger of God, then the kingdom of God is come upon you.
Fear not, little flock, for it is your Father's good pleasure to give you the kingdom.
And being asked by the Pharisees, When cometh the kingdom of God, He answered them and said, The kingdom of God, cometh not with observation. Neither shall they say, Lo here, or lo there; for behold, the kingdom of God is within you.
Neither shall they say, Lo here, or lo there; for behold, the kingdom of God is within you.
But Jesus said to them, Verily, verily I say unto you, unless ye eat the flesh of the Son of man, and drink his blood, ye have no life in you.
For John indeed baptized with water; but ye shall be baptized with the Holy Ghost, not many days hence.
And in these days, Peter standing up in the midst of the disciples, (the number of persons together was about an hundred and twenty) said,
To take part of this ministry and apostleship, from which Judas by transgression fell, to go to his own place.
And there appeared to them distinct tongues, as of fire; and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance.
And they continued stedfast in the teaching of the apostles, and the fellowship, and the breaking of bread, and the prayers.
And continuing daily with one accord in the temple, and breaking the bread at home, they ate their meat with gladness and singleness of heart, Praising God, and having favour with all the people. And the Lord added daily to the church those who were saved.
And the multitude of them that believed were of one heart, and of one soul: and not so much as one said that ought of the things which he had, was his own, but they had all things common.
And great fear came upon all the church, and upon all that heard these things.
Now in these days, the disciples multiplying, there arose a murmuring of the Hellenists against the Hebrews, because their widows were neglected in the daily ministration.
But there arose certain of the synagogue, which is called that of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
This is he that was in the church in the wilderness, with the Angel who spake to him in mount Sinai, and with our fathers; who received the living oracles to give to us:
This is he that was in the church in the wilderness, with the Angel who spake to him in mount Sinai, and with our fathers; who received the living oracles to give to us:
And at that time there was a great persecution against the church, which was in Jerusalem. And they were all scattered abroad through the regions of Judea and Samaria, except the apostles.
And at that time there was a great persecution against the church, which was in Jerusalem. And they were all scattered abroad through the regions of Judea and Samaria, except the apostles.
And at that time there was a great persecution against the church, which was in Jerusalem. And they were all scattered abroad through the regions of Judea and Samaria, except the apostles.
And at that time there was a great persecution against the church, which was in Jerusalem. And they were all scattered abroad through the regions of Judea and Samaria, except the apostles.
But Saul made havock of the church, entring into every house, and haling men and women, committed them to prison.
And the apostles who were at Jerusalem, hearing that Samaria had received the word of God, sent to them Peter and John:
And the apostles who were at Jerusalem, hearing that Samaria had received the word of God, sent to them Peter and John:
But Saul still breathing threatening and slaughter against the disciples of the Lord,
Then the church through all Judea, and Galilee, and Samaria had peace: and being built up, and walking in the fear of God, and the comfort of the Holy Ghost, was multiplied.
Then the church through all Judea, and Galilee, and Samaria had peace: and being built up, and walking in the fear of God, and the comfort of the Holy Ghost, was multiplied.
But he beckoning to them with his hand, to be silent, declared to them, How the Lord had brought him out of the prison. And he said, Shew these things to James and to the brethren.
Now there were in the church that was at Antioch, certain prophets and teachers, Barnabas, and Simeon called Niger, and Lucius of Cyrene and Manaen, who had been brought up with Herod the tetrarch, and Saul.
And when they had ordained them presbyters in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed.
When therefore Paul and Barnabas had had no small contention and debate with them, they determined, that Paul and Barnabas and certain others of them, should go up to the apostles and elders at Jerusalem about this question.
And when they held their peace, James answered, saying, Brethren, hearken to me.
Then it seemed good to the apostles and elders with the whole church, to send chosen men from among them to Antioch with Paul and Barnabas, Judas, surnamed Barsabas, and Silas, chief men among the brethren, Writing thus by their hand, The apostles, and the elders, and the brethren salute the brethren who are of the Gentiles, in Antioch, and Syria, and Cilicia. read more. Forasmuch as we have heard, that some who came from us have troubled you with words, unsettling your minds, saying, Ye must be circumcised, and keep the law, whom we commanded not. It seemed good to us, being assembled with one accord, to send to you chosen men, with our beloved Barnabas and Paul, Men that have hazarded their lives, for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who will also tell you the same things by mouth. For it seemed good to the Holy Ghost and to us, that no further burden be laid upon you than these necessary things, To abstain from meats offered to idols and blood, and things strangled and fornication; from which keeping yourselves ye will do well. Fare ye well.
But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly.
And sending to Ephesus from Miletus, he called thither the elders of the church.
And sending to Ephesus from Miletus, he called thither the elders of the church.
Take heed therefore to yourselves and to the whole flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
Take heed therefore to yourselves and to the whole flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
Take heed therefore to yourselves and to the whole flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
Take heed therefore to yourselves and to the whole flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.
And the next day, Paul went in with us to James, and all the elders were present.
Now after several years I came to bring alms to my nation and offerings.
Therefore as by one man sin entered into the world and death by sin, even so death passed upon all men, in that all had sinned. For until the law, sin was in the world; but sin is not imputed, where there is no law. read more. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the likeness of Adam's transgression, who is the figure of him that was to come. Yet not as the offence, so also is the free gift. For if by the offence of one many died, much more the grace of God, and the gift by grace, that of one man, Jesus Christ, hath abounded unto many. And not as the loss by one that sinned, so is the gift; for the sentence was by one offence to condemnation; but the free gift is of many offences unto justification. For if through one man's offence death reigned by one, they who receive the abundance of grace and of the gift of righteousness, shall much more reign in life, by one, even Jesus Christ. As therefore by one offence the sentence of death came upon all men to condemnation, so also by one righteousness the free gift came upon all men to justification of life. For as by the disobedience of one man, many were constituted sinners, so by the obedience of one, many shall be constituted righteous. But the law came in between, that the offence might abound: yet where sin abounded, grace did much more abound: That as sin had reigned through death, so grace also might reign through righteousness to eternal life, by Jesus Christ our Lord.
Know ye not, that as many of us have been baptized into Jesus Christ, have been baptized into his death? Therefore we are buried with him by baptism into death, that as Christ was raised from the dead by the glory of the Father, so we also should walk in newness of life.
Salute also the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits of Asia unto Christ.
Salute one another with an holy kiss. The churches of Christ salute you.
and Sosthenes a brother, To the church of God, which is in Corinth, to them that are sanctified through Christ Jesus, called and holy, with all that in every place call upon the name of our Lord Jesus Christ, both theirs and ours:
Know ye not, that ye are the temple of God, and the Spirit of God dwelleth in you? If any man destroy the temple of God, him shall God destroy: for the temple of God is holy, which temple ye are.
Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened; for our passover is slain for us, even Christ: Therefore let us keep the feast; not with the old leaven, nor with the leaven of wickedness and malignity, but with the unleavened bread of sincerity and truth.
The bread which we break, is it not the communion of the body of Christ? For we, being many, are one bread, and one body; for we are all partakers of the one bread. read more. Consider Israel after the flesh. Are not they who eat of the sacrifices, partakers of the altar?
Therefore when ye come together into one place, it is not eating the Lord's supper. For in eating every one taketh before another his own supper, and one is hungry, another drinks largely. read more. What! have ye not houses to eat and to drink in? or do ye despise the church of God, and shame them that have not? what shall I say to you? shall I praise you in this?
What! have ye not houses to eat and to drink in? or do ye despise the church of God, and shame them that have not? what shall I say to you? shall I praise you in this? I praise you not. For I received from the Lord what I also delivered to you, that the Lord Jesus the night in which he was betrayed, read more. took bread, And when he had given thanks, he brake it, and said, Take, eat, this is my body, which is broken for you; do this in remembrance of me. In like manner also he took the cup after he had supped, saying, This cup is the new covenant in my blood: do this as often as ye drink it, in remembrance of me. Therefore as often as ye eat this bread, and drink this cup, ye shew forth the Lord's death, till he come. So that whosoever shall eat the bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. Therefore let a man examine himself, and so let him eat of the bread and drink of the cup. For he that eateth and drinketh unworthily, eateth and drinketh judgment to himself, not distinguishing the Lord's body. For this cause many are sick and weak among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened by the Lord, that we may not be condemned with the world. Wherefore, my brethren, when ye come together to eat, wait one for another. And if any one be hungry, let him eat at home, that ye come not together to condemnation. And the rest I will set in order when I come.
For to one is given by the Spirit, the word of wisdom; to another by the same Spirit, the word of knowledge; To another faith by the same Spirit; read more. to another the gift of healing by the same Spirit; To another the working of miracles; to another prophecy; to another the discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. But one and the same Spirit worketh all these, dividing to every one severally as he willeth.
Now ye are the body of Christ, and members in part. And God hath set in the church, first, apostles, secondly, prophets, thirdly, teachers: afterward miracles, then gifts of healing, helps, governments, different kinds of tongues.
For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.
) And when James, and Cephas, and John, who undoubtedly were pillars, knew the grace that was given to me, they gave the right-hands of fellowships to me and Barnabas, that we should go to the Gentiles, and they to the circumcision: Only they desired that we would be mindful of the poor,
For before certain men came from James, he ate with the Gentiles; but when they were come, he withdrew and separated himself, fearing those of the circumcision.
For as many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.
And as many as walk by this rule, peace be upon them and mercy, and upon the Israel of God.
That in the dispensation of the fulness of the times, he might gather together into one in Christ all things which are in heaven, and which are in earth, In him through whom we also have obtained an inheritance, being predestinated according to the purpose of him that worketh all things after the counsel of his own will,
Who is an earnest of our inheritance, till the redemption of the purchased possession, to the praise of his glory.
And he hath put all things under his feet, and hath given him to be head over all things to the church, Which is his body; who is the fulness of him that filleth all in all.
Which is his body; who is the fulness of him that filleth all in all.
being aliens from the commonwealth of Israel, and strangers from the covenants of promise; having no hope, and without God in the world.
being aliens from the commonwealth of Israel, and strangers from the covenants of promise; having no hope, and without God in the world. But now through Christ Jesus, ye who were once far off are brought nigh by the blood of Christ.
But now through Christ Jesus, ye who were once far off are brought nigh by the blood of Christ.
But now through Christ Jesus, ye who were once far off are brought nigh by the blood of Christ. For he is our peace, he who hath made both one, read more. having broken down the middle wall of partition, Having abolished by his flesh the enmity, the law of commandments, through his decrees, that he might make the two one new man in himself, so making peace: And might reconcile both in one body to God through the cross, having slain the enmity thereby.
For through him we both have access by one Spirit to the Father.
For through him we both have access by one Spirit to the Father.
For through him we both have access by one Spirit to the Father.
For through him we both have access by one Spirit to the Father. Therefore ye are no longer strangers, and foreigners, but fellow-citizens with the saints and of the houshold of God,
as I wrote before in few words, By reading which ye may understand my knowledge in the mystery of Christ: read more. Which in other ages was not made known to the sons of men, as it hath now been revealed to the holy apostles and prophets by the Spirit, That the Gentiles are fellow-heirs, and of the same body, and joint-partakers of his promise by Christ through the gospel, Of which I have been made a minister, according to the gift of the grace of God given to me by the effectual working of his power. Unto me, who am less than the least of all saints is this grace given, to preach among the Gentiles the unsearchable riches of Christ. And to let all men see, what is the fellowship of the mystery, which was hidden from the beginning of the world by God, who created all things by Jesus Christ: That the manifold wisdom of God might now be made known by the church to the principalities and powers in heavenly places, According to the eternal purpose which he purposed in Christ Jesus our Lord,
forbearing one another in love, Endeavouring to keep the unity of the Spirit, by the bond of peace.
And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers;
And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers; For the perfecting of the saints, for the work of the ministry, to the edifying the body of Christ;
For the perfecting of the saints, for the work of the ministry, to the edifying the body of Christ;
For the perfecting of the saints, for the work of the ministry, to the edifying the body of Christ; Till we all come to the unity of the faith and knowledge of the Son of God, to a perfect man, to the measure of the stature of the fulness of Christ:
From whom the whole body fitly joined together and compacted, by that which every joint supplieth according to the effectual working in the measure of every member, maketh increase of the body, to the edifying of itself in love.
Husbands, love your wives, as Christ also loved the church and gave himself for it;
Husbands, love your wives, as Christ also loved the church and gave himself for it;
Husbands, love your wives, as Christ also loved the church and gave himself for it;
Husbands, love your wives, as Christ also loved the church and gave himself for it;
That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, that it may be holy and unblamable.
who is the beginning, the first-begotten from the dead, that in all things he might have the pre-eminence.
And by him to reconcile all things to himself (having made peace by him, through the blood of the cross) whether things on earth, or things in heaven. And you that were once alienated, and enemies in your mind by wicked works, read more. he hath now reconciled, By the body of his flesh, through death, to present you holy, and spotless, and unreproveable in his sight:
Now I rejoice in my sufferings for you, and fill up in my flesh that which is behind of the sufferings of Christ for his body, which is the church:
Salute the brethren at Laodicea, and Nymphas, and the church in his house. And when this epistle hath been read among you, cause that it be read also in the church of the Laodiceans, and that ye likewise read the epistle from Laodicea.
And when this epistle hath been read among you, cause that it be read also in the church of the Laodiceans, and that ye likewise read the epistle from Laodicea.
Paul and Silvanus and Timotheus to the church of the Thessalonians in God the Father and the Lord Jesus Christ, Grace be unto you and Peace from God our Father and the Lord Jesus Christ.
Paul and Silvanus and Timotheus to the church of the Thessalonians in God the Father and the Lord Jesus Christ, Grace be unto you and Peace from God our Father and the Lord Jesus Christ.
The mystery of godliness is the pillar and ground of the truth, and without controversy a great thing: God was manifested in the flesh, was justified by the spirit, seen by angels, preached among the Gentiles, believed on in the world, taken up into glory.
Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.
Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works.
in the midst of the church will I sing praise unto thee.
For by one offering he hath perfected for ever them that are sanctified.
that is, his flesh, And having an high-priest over the house of God; Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.
and to an innumerable company, To the general assembly of angels, and to the church of the first born, who are inrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, which speaketh better things than that of Abel. See that ye refuse not him that speaketh:
We have an altar, whereof they have no right to eat who serve the tabernacle. For the bodies of those beasts whose blood is brought into the holy place by the high priest for sin, are burnt without the camp. read more. Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate. Let us then go forth to him without the camp, bearing his reproach. For we have here no continuing city; but we seek one to come. By him therefore let us offer the sacrifice of praise continually to God, that is, the fruit of our lips, giving thanks to his name. But to do good, and to distribute, forget not; for with such sacrifices God is well pleased.
in fine apparel, and there come in also a poor man in dirty raiment,
But one will say, Thou hast faith, and I have works. Shew me thy faith without thy works, and I will shew thee my faith by my works.
but chosen of God and precious, Ye also as living stones are built up, a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God thro' Jesus Christ.
But ye are a chosen race, a royal priesthood, an holy nation, a purchased people, that ye may shew forth the virtues of him who hath called you out of darkness into his marvellous light: Who in time past were not a people, but now are the people of God;
But ye are a chosen race, a royal priesthood, an holy nation, a purchased people, that ye may shew forth the virtues of him who hath called you out of darkness into his marvellous light: Who in time past were not a people, but now are the people of God;
The church that is at Babylon, elected together with you, saluteth you, and Mark my son.
To the angel of the church at Ephesus write, These things saith he that holdeth the seven stars in his right-hand, that walketh in the midst of the seven golden candlesticks.
Morish
This English word is said to be derived from the Greek ???????? , which signifies 'pertaining to the Lord,' and is commonly used both for an association of professing Christians, and for the building in which they worship. It is the scriptural use of the word ????????, or 'assembly,' that is here under consideration.
The word is used in reference to Israel in the N.T. on one occasion in Ac 7:38, and to a Gentile throng in Ac 19:32,41. Its first occurrence in relation to Christianity is in Mt 16:18, where upon Peter's confession that Jesus was the Son of the living God, the Lord rejoins, "upon this rock I will build my assembly," etc. Historically this spiritual building, (for 'building' never refers to a material edifice) was begun after His death and resurrection, when the Holy Ghost descended at the day of Pentecost. In this aspect of the church there is no room for any failure
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And I say also to thee, Thou art Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it.
Verily, verily I say unto you, Unless a grain of wheat that falleth into the ground die, it remaineth alone; but if it die, it bringeth forth much fruit.
This is he that was in the church in the wilderness, with the Angel who spake to him in mount Sinai, and with our fathers; who received the living oracles to give to us:
Some therefore cried one thing, and some another; for the assembly was confused, and the greater part did not know, for what they were come together.
For we are all baptized by one Spirit into one body, whether we are Jews or Gentiles, whether slaves or freemen; and we have all drank of one Spirit.
And he hath put all things under his feet, and hath given him to be head over all things to the church, Which is his body; who is the fulness of him that filleth all in all.
That he might shew in the ages to come the exceeding riches of his grace, in his kindness toward us through Christ Jesus.
For we are his workmanship, created through Christ Jesus unto good works, which God had before prepared, that we might walk in them.
And to let all men see, what is the fellowship of the mystery, which was hidden from the beginning of the world by God, who created all things by Jesus Christ: That the manifold wisdom of God might now be made known by the church to the principalities and powers in heavenly places,
That the manifold wisdom of God might now be made known by the church to the principalities and powers in heavenly places,
There is one body and one Spirit, as ye are also called in one hope of your calling;
That he might sanctify it (having cleansed it by the washing of water) through the word: That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, that it may be holy and unblamable.
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering: Forbearing one another, and forgiving one another, if any have a complaint against any; even as Christ forgave you, so also do ye. read more. And above all these put on love, which is the bond of perfection: And the peace of God shall rule in your hearts, to which also ye are called in one body: and be ye thankful. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your heart unto the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks unto God and the Father through him.
For this we say unto you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, shall not prevent them that are asleep. For the Lord himself shall descend from heaven, with a shout, with the voice of an archangel, and with the trumpet of God; and the dead in Christ shall rise first. read more. Then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so shall we be ever with the Lord. Wherefore comfort one another with these words.
But if I tarry, that thou mayst know how to behave in the house of God, which is the church of the living God.
But in a great house there are not only vessels of gold and silver, but also of wood and of stone; and some to honour, some to dishonour.
Flee also youthful desires; but follow after righteousness, faith, love, peace with them that call upon the Lord, out of a pure heart.
To whom coming as unto a living stone, rejected indeed by men, but chosen of God and precious, Ye also as living stones are built up, a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God thro' Jesus Christ.
Smith
Church.
1. The derivation of the word is generally said to be from the Greek kuriakon (kuriakon) "belonging to the Lord." But the derivation has been too hastily assumed. It is probably connected with kirk, the Latin circus, circulus, the Greek kuklos (kuklos) because the congregations were gathered in circles.
2. Ecclesia (ekklesia) the Greek word for church, originally meant an assembly called out by the magistrate, or by legitimate authority. It was in this last sense that the word was adapted and applied by the writers of the New Testament to the Christian congregation. In the one Gospel of St. Matthew the church is spoken of no less than thirty-six times as "the kingdom." Other descriptions or titles are hardly found in the evangelists. It is Christ's household,
the salt and light of the world,
Christ's flock,
Mt 26:31; Joh 10:15
its members are the branches growing on Christ the Vine, John 15; but the general description of it, not metaphorical but direct, is that it is a kingdom,
From the Gospel then we learn that Christ was about to establish his heavenly kingdom on earth, which was to be the substitute for the Jewish Church and kingdom, now doomed to destruction
The day of Pentecost is the birthday of the Christian church. Before they had been individual followers Jesus; now they became his mystical body, animated by his spirit. On the evening of the day of Pentecost, the 3140 members of which the Church consisted were -- (1) Apostles; (2) previous Disciples; (3) Converts. In
we have indirectly exhibited the essential conditions of church communion. They are (1) Baptism, baptism implying on the part of the recipient repentance and faith; (2) Apostolic Doctrine; (3) Fellowship with the Apostles; (4) The Lord's Supper; (5) Public Worship. The real Church consists of all who belong to the Lord Jesus Christ as his disciples, and are one in love, in character, in hope, in Christ as the head of all, though as the body of Christ it consists of many parts.
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Ye are the salt of the earth: but if the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and to be trodden under foot of men.
A city that is situated on a mountain cannot be hid. Neither do they light a candle and put it under a bushel, but on a candlestick, and it giveth light to all that are in the house.
It is enough for the disciple that he be as his teacher, and the servant as his lord.
And I will give thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.
Therefore I say to you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof.
Then saith Jesus to them, All ye will be offended at me this night, for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered.
(As the Father knoweth me, and I know the Father) and I lay down my life for the sheep.
Watsons
CHURCH. The Greek word ????????, so rendered, denotes an assembly met about business, whether spiritual or temporal, Ac 19:32,39. It is understood also of the collective body of Christians, or all those over the face of the earth who profess to believe in Christ, and acknowledge him to be the Saviour of mankind; this is called the visible church. But, by the word church, we are more strictly to understand the whole body of God's true people, in every period of time: this is the invisible or spiritual church. The people of God on earth are called the church militant, and those in heaven the church triumphant. It has been remarked by Dr. John Owen, that sin having entered into the world, God was pleased to found his church (the catholic or universal church) in the promise of the Messiah given to Adam; that this promise contained in it something of the nature of a covenant, including the grace which God designed to show to sinners in the Messiah, and the obedience which he required from them; and that consequently, from its first promulgation, that promise became the sole foundation of the church and of the whole worship of God therein. Prior to the days of Abraham, this church, though scattered up and down the world, and subject to many changes in its worship through the addition of new revelations, was still but one and the same, because founded in the same covenant, and interested thereby in all the benefits or privileges that God had granted, or would at any time grant. In process of time, God was pleased to restrict his church, as far as visible acknowledgment went, in a great measure, to the seed of Abraham. With the latter he renewed his covenant, requiring that he should walk before him and be upright. He also constituted him the father of the faithful, or of all them that believe, and the "heir of the world." So that since the days of Abraham, the church has, in every age, been founded upon the covenant made with that patriarch, and on the work of redemption which was to be performed according to that covenant. Now wheresoever this covenant made with Abraham is, and with whomsoever it is established, with them is the church of God, and to them all the promises and privileges of the church really belong. Hence we may learn that at the coming of the Messiah, there was not one church taken away and another set up in its room; but the church continued the same, in those that were the children of Abraham, according to the faith. It is common with divines to speak of the Jewish and the Christian churches, as though they were two distinct and totally different things; but that is not a correct view of the matter. The Christian church is not another church, but the very same that was before the coming of Christ, having the same faith with it, and interested in the same covenant. Great alterations indeed were made in the outward state and condition of the church, by the coming of the Messiah. The carnal privilege of the Jews, in their separation from other nations to give birth to the Messiah, then failed, and with that also their claim on that account to be the children of Abraham. The ordinances of worship suited to that state of things then expired, and came to an end. New ordinances of worship were appointed, suitable to the new light and grace which were then bestowed upon the church. The Gentiles came into the faith of Abraham along with the Jews, being made joint partakers with them in his blessing. But none of these things, nor the whole collectively, did make such an alteration in the church, but that it was still one and the same. The olive tree was still the same, only some branches were broken off, and others grafted into it. The Jews fell, and the Gentiles came in their room. And this may enable us to determine the difference between the Jews and Christians relative to the Old Testament promises. They are all made to the church. No individual has any interest in them except by virtue of his membership with the church. The church is, and always was, one and the same. The Jewish plea, is, that the church is with them, because they are the children of Abraham according to the flesh. Christians reply, that their privilege on that ground was of another nature, and ended with the coming of the Messiah: that the church of God, unto whom all the promises belong, are only those who are heirs of the faith of Abraham, believing as he did, and are consequently interested in his covenant. These are Zion, Jerusalem, Israel, Jacob, the temple, or church of God.
2. By a particular church we understand an assembly of Christians united together, and meeting in one place, for the solemn worship of God. To this agrees the definition given by the compilers of the Thirty-nine Articles of the Church of England: "A congregation of faithful men, in which the true word of God is preached, and the sacraments duly administered according to Christ's ordinances, in all those things that of necessity are requisite to the same," Ac 9:31; 20:17; Ga 1:2,22; 1Co 14:34; Col 4:15. The word is now also used to denote any particular denomination of Christians, distinguished by particular doctrines, ceremonies, &c, as the Romish church, the Greek church, the English church, &c.
3. On the subject of the church, opinions as opposite or varying as possible have been held, from that of the Papists, who contend for its visible unity throughout the world under a visible head, down to that of the Independents, who consider the universal church as composed of congregational churches, each perfect in itself, and entirely independent of every other. The first opinion is manifestly contradicted by the language of the Apostles, who, while they teach that there is but one church, composed of believers throughout the world, think it not at all inconsistent with this to speak of "the churches of Judea," "of Achaia," "the seven churches of Asia," "the church at Ephesus," &c. Among themselves the Apostles had no common head; but planted churches and gave directions for their government, in most cases without any apparent correspondence with each other. The Popish doctrine is certainly not found in their writings; and so far were they from making provision for the government of this one supposed church, by the appointment of one visible and exclusive head, that they provide for the future government of the respective churches raised up by them in a totally different manner, that is, by the ordination of ministers for each church, who are indifferently called bishops, and presbyters, and pastors. The only unity of which they speak is the unity of the whole church in Christ, the invisible head, by faith; and the unity produced by "fervent love toward each other." Nor has the Popish doctrine of the visible unity of the church any countenance from early antiquity. The best ecclesiastical historians have showed, that, through the greater part of the second century, the Christian churches were independent of each other. "Each Christian assembly," says Mosheim, "was a little state governed by its own laws, which were either enacted, or at least, approved, by the society. But in process of time, all the churches of a province were formed into one large ecclesiastical body, which, like confederate states, assembled at certain times in order to deliberate about the common interests of the whole." So far indeed this union of churches appears to have been a wise and useful arrangement, although afterward it was carried to an injurious extreme, until finally it gave birth to the assumptions of the bishop of Rome, as universal bishop; a claim, however, which, when most successful, was but partially submitted to, the eastern churches having, for the most part, always maintained their independence. To very large association of churches of any kind existed till toward the close of the second century, which sufficiently refutes the papal argument from antiquity. The independence of the early Christian churches does not, however, appear to have resembled that of the churches which, in modern times, are called Independent. During the lives of the Apostles and Evangelists they were certainly subject to their counsel and control,
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And they continued stedfast in the teaching of the apostles, and the fellowship, and the breaking of bread, and the prayers.
Then the church through all Judea, and Galilee, and Samaria had peace: and being built up, and walking in the fear of God, and the comfort of the Holy Ghost, was multiplied.
Some therefore cried one thing, and some another; for the assembly was confused, and the greater part did not know, for what they were come together.
But if ye inquire any thing concerning other matters, it shall be determined in a lawful assembly.
And sending to Ephesus from Miletus, he called thither the elders of the church.
Let us therefore no longer judge one another; but judge this rather, not to lay a stumbling block, or a scandal before a brother.
Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened; for our passover is slain for us, even Christ:
But I have now written unto you, if any who is named a brother, be a lewd person, or covetous, or an idolater, or a railer, or a drunkard, or rapacious, not to converse with such an one, no, not to eat with him.
All things are lawful for me; but all things are not expedient; all things are lawful for me; but all things edify not. Let no one seek his own, but every one another's welfare. read more. Whatever is sold in the shambles eat, asking no questions for conscience sake. For the earth is the Lord's, and the fulness thereof. And if any of the unbelievers invite you, and ye are disposed to go, eat whatever is set before you, asking no questions for conscience sake. But if any one say to you, This hath been sacrificed to an idol, eat not, for his sake that shewed thee, and for conscience sake. Conscience I say, not thy own, but that of the other: for why is my liberty judged by another's conscience? For if I by grace am a partaker, why am I blamed for that for which I give thanks? Therefore whether ye eat or drink, or whatsoever ye do, do all to the glory of God. Give no offence either to the Jews, or to the Gentiles, or to the church of God: Even as I please all men in all things, not seeking my own profit, but that of many that they may be saved.
Therefore if any one be in Christ, there is a new creation: the old things are passed way; behold, all things are become new:
Therefore come out from among them, and be ye separate, and touch not the unclean person, saith the Lord, and I will receive you,
For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love.
Brethren, if a man be overtaken in any fault, ye who are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
Brethren, if a man be overtaken in any fault, ye who are spiritual restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ.
And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers;
which is the word of God, Praying alway by the Spirit with all prayer and supplication, and watching thereunto with all perseverance and supplication for all the saints,
Salute the brethren at Laodicea, and Nymphas, and the church in his house.
Now we command you, brethren, in the name of our Lord Jesus Christ, to withdraw yourselves from every brother that walketh disorderly and not according to the tradition which he received of us.
to provoke one another to love and to good works: Not forsaking the assembling ourselves together, as the manner of some is; but exhorting one another, and so much the more, as ye see the day approaching. read more. For when we sin wilfully after receiving the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which will devour the adversaries.
Remember them that had the rule over you, who spake to you the word of God, whose faith follow, considering the end of their conversation.
What doth it profit, my brethren, tho' a man say he hath faith, and have not works?
Therefore as the body without the spirit is dead, so faith without works is dead also.
Being born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever.