Grace Institute: Systematic Theology: Ecclesiology: The Purpose of the Church

Ecclesiology Grace Institute for Biblical Leadership Winter 2006

[Previous: The Nature of the Church]

II. The Purpose of the Church

A. The Church as Witness to the Nations

As the bride of Christ, the church is in a waiting period until Christ returns and she is wed to Christ. Why has Christ not returned for His bride? As Christ's body, we are the continuation of Christ's ministry on the earth. But what should that ministry involved? What should the church be doing until His return? What is the purpose of having the church remain here?

Before Christ's ascension, the disciples presumed that the consummation of the marriage would take place right away. They ask Jesus if the kingdom would be happening at this time (Acts 1:6). Jesus responds that it would not take place now, but instead they were to “be his witnesses” to the world. In Matthew 28:18-20, Jesus elaborates on this purpose, calling on the church to make disciples by going, baptizing and teaching all the nations.

The church is the means through which the truth of God is communicated to the world. It is through the church that the wisdom of God is made known to all (Ephesians 3:10) and the church stands as the pillar of truth in the world (1 Timothy 3:15). Peter declares that the church is:

(1 Peter 2:9) …a chosen race, a royal priesthood, a holy nation, a people for god's own possession, so that you may proclaim the excellencies of him who has called you out of darkness into his marvelous light;

The church's primary purpose is to stand as the pillar of truth, proclaiming the gospel of Christ, bearing witness to the nations and thereby making new disciples.

B. The Relationship of the Church to Israel

Peter's proclamation that the church is a royal priesthood and a holy nation is a quote from Exodus 19:6, when, through Moses, God makes a covenant with the nation of Israel. He declares that they shall be a holy nation and a kingdom of priests. The purpose of the nation of Israel was the same as the purpose of the church today; namely to serve as God's primary agent to the world for the purpose of declaring his truth (1 Kings 8:59-60).

With the church taking that role now, it begs the question: what is the relationship between the church and Israel? Does the church supplant Israel? Is there a role for the nation of Israel after the institution of the church? There are two primary views: replacement and dispensational theology.

1. Replacement Theology

Replacement Theology believes that the church has replaced Israel as God's agent in the world. Furthermore, the promises given to Israel by God in the Old Testament are now to passed on to the church. Because Israel failed to recognize Jesus as the Messiah, God has now transferred the blessings and the promises given to Israel to the church.

Under Replacement Theology, the church is not a distinct entity, but represents all the people of God from all time. In the Old Testament, those people were found in Israel. Today, they are found in the “new Israel,” or the church. Paul himself states that:

(Romans 9:6-7) …they are not all Israel who are descended from Israel, nor are they all children because they are Abraham's descendents.

This has been the historic viewpoint of the church and is still believed by Roman Catholics, and covenant and reformed theologians (Presbyterian, Anglican, Methodists).

2. Dispensational Theology

Dispensational Theology believes that God has dealt with humanity differently through different historic dispensations. While dispensationalists disagree on the exact number of dispensations, all agree that the church age is a distinct dispensation from the age of Israel. Therefore, the church is a distinct entity from Israel, and the church does not inherit the promises of Israel. Israel has been temporarily set aside as God's primary agent in response to their unbelief. However, God's promises are unconditional, and He will yet fulfill His promises to the ethnic Israel in at a yet future time.

Paul, in Romans 11, still sees a future role for Israel apart from the church:

(Romans 11:25-29) For I do not want you, brethren, to be uninformed of this mystery--so that you will not be wise in your own estimation--that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved; just as it is written, "THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB." "THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS." From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God's choice they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable.

The classic dispensationalist sees that there are two New Covenants promised in the Old Testament. One is made with the Church and has been fulfilled in the church. The second new covenant is made with Israel and will be fulfilled in a yet future time when all of Israel will be saved and inherit the promises made by God to Israel, including the return of the Holy Lands to the nation of Israel.

This is a relatively recent view, having only been developed since the late nineteenth century. It is the viewpoint of most Baptists and many evangelicals. The most prominent dispensational seminary is Dallas Theological Seminary. It gained in popularity in the 20 th century, following the reinstitution of the nation of Israel in 1948, and it has been popularized through the Left Behind fictional book series.

3. Progressive Dispensationalism

Like classic dispensationalists, this viewpoint maintains that the church is distinct from Israel. However, progressive dispensationalists believe that there is only one New Covenant promised in the Old Testament, which is being progressively fulfilled by both the church and Israel together [1]. The kingdom of God is fulfilled both now through the church and will be fulfilled more fully in the future with both the church and Israel together.

This viewpoint synthesizes the valid elements of both classic dispensationalism and replacement theology. It recognizes the literal fulfillment of prophecy with the nation of Israel but understands that the church participates in the promises made to Israel.

Footnotes

1. The Theology Notebook – Ecclesiology and Eschatology. ([book on-line]. Dallas TX: Biblical Studies Press, 2005, accessed May 24, 2006; available from http://www.bible.org/assets/ttp/ecc_notebook_nov2005.pdf; Internet.), 31-37.

[Next: III. The Authority of the Church]