Contained in the Synoptic Gospels is a significant passage detailing a crucial conversation between Jesus and his disciples. Matthew, in his Gospel, recounts this dialogue in Matthew 16:18. When Jesus asks the pivotal question, “Who do you say that I am?” it is Peter who boldly declares, “You are the Christ, the Son of the living God.”¹ This exchange not only reveals the definitive statement for which the whole story has been preparing: Jesus is the Messiah, the Son of God, but also heralds the introduction of the term “church” within the New Testament narrative.

The word “church” encapsulates a rich duality, intertwining its linguistic roots, biblical significance, and historical resonance with its practical embodiment in the modern world. Beyond mere semantics, it symbolizes a profound mandate inherited from Jesus himself, guiding its function as a transformative force within society and the broader global landscape. As a word laden with centuries of tradition and theological depth, it carries both a timeless essence and a dynamic relevance, inviting exploration into its profound meaning.

Tracing Church Across Historical Narratives

The term “church” can be traced back to the Greek New Testament word “ekklēsia”, with the Hebrew equivalent being “qāhāl”. All these words essentially convey the concept of assembly, congregation or gathering. 

Terminology in Jewish Literature and the Old Testament 

Within the Hebrew Scriptures, the term “qāhāl” is often used to describe any assembly, regardless of its nature or purpose. In 1 Kings 12:3, it emerges as a forum for civil discourse, as Jeroboam and the assembly of Israel convene to address Rehoboam. Similarly, in Jeremiah 31:8, it symbolizes the gathering of returning exiles from distant lands, representing a coming back together of the community of Israel.

The word qāhāl is also used in the sense of an army, as depicted in Judges 20:2, where the leaders of Israel’s tribes assemble a formidable force of 400,000 men ready for battle. Likewise, in 1 Samuel 17:47 the assembled armies witness the monumental confrontation between David and Goliath.²

Qāhāl is also employed to characterize congregations convened for religious purposes. For instance, the gathering at Horeb to receive the Law was known as “the day of assembly.” There were also gatherings for feasts, fasts, and worship on other occasions. In these instances, qāhāl refers to a specific gathering within the broader community of Israel. For example, when David urged the people to build the temple, it was a qāhāl assembly.³

In the Septuagint⁴, qāhāl is predominantly rendered as ekklēsia, while occasionally it is translated as synagogue. Like the Hebrew text, both ekklēsia and synagogue carry the essential meaning of assembly.

Greek Writings

Ekklēsia was in common use in Greek culture for “assemblies,” especially citizen assemblies in cities⁵. Greek Literature uncovers a vibrant political culture where the term “ekklēsia” held great importance. Within Graeco-Roman society, the ekklēsia wasn’t just a gathering—it was the heartbeat of civic engagement. Comprised of esteemed citizens, this assembly convened regularly, its agenda spanning from legislative amendments to pivotal diplomatic strategies. 

The assembly opened with solemn prayers and sacrifices to the gods of the city, governed by meticulous protocols dictating participation and voting methods. This was no mere forum; it was the very essence of democracy, where voices echoed, and decisions shaped the course of history. Across varied city-states, the ekklēsia stood as a beacon of civic responsibility, its enduring legacy etched in the annals of political discourse.⁶

Overall, both the Hebrew term “qāhāl” and the Greek word “ekklesia” convey the idea of gatherings, meetings, and assemblies. From civil discourse, military assemblies, and religious congregations to a cornerstone of democracy, where citizens deliberated and decisions shaped history through prayer, sacrifice, and democratic processes.

Unveiling the True Essence of Church

The English term “church” in the New Testament has often sparked misunderstandings. This misinterpretation commonly stems from its Greek counterpart “ekklēsia,” which is mistakenly thought to mean “called out ones.” This confusion arises from attributing the meaning of “ekklēsia” to its root compound verb “ekkaleō⁷,” which means calling out, summoning, or calling forth. As demonstrated by both Greek writings and Jewish literature, the various interpretations of the term ekklēsia consistently encompass the essence of assembly, gathering, or congregation.

Misinterpreting the term church undermines its core identity. If we define “church” as “called out ones,” we overlook its true nature as a united assembly of individuals sharing a common understanding of God’s kingdom, with Christ as their Lord and savior. The term “ekklesia” inherently implies collective action, as the church gathers, congregates, and meets. Alone, one cannot congregate, meet, or assemble; it’s in the coming together of believers that they reflect Christ and His Kingdom.

From Matthew to Revelation

The authors of the New Testament provide great insights into the concept of “church”. In Matthew’s Gospel, the term “church” makes its debut, appearing only three times throughout the book. Its first mention marks a pivotal moment as Jesus declares his intention to establish his church. Another instance, found in Matthew 18:17, illustrates a process of accountability within the community, progressing from individual confrontation to collective involvement. This progression underscores the significance of the church as a witness—a notion echoed in the biblical principle that where two or more gather in Jesus’s name, God is present. Thus, the gathering of the church is not merely a congregation, but a sacred assembly imbued with divine presence.

In the narrative penned by Luke in the book of Acts, the term “church” serves as a guiding light, illuminating the journey of early Christian communities across diverse regions. Luke meticulously chronicles the experiences of these churches, from the vibrant congregation in Jerusalem to the burgeoning assembly in Antioch.

Paul’s epistles extensively explore the concept of church, emphasizing its sacred nature and divine ownership. Through teachings and exhortations, Paul underscores the church’s role as a vessel of God’s wisdom and revelation, entrusted with proclaiming the Gospel message. He employs metaphors like the body and the building to illustrate the interconnectedness and spiritual significance of the church. 

John’s writings, namely 3 John and Revelation depict the term “church” in two ways. In 3 John, it denotes the unified community of God’s people, whereas in Revelation, it reveals prophetic visions regarding the seven churches, providing insights into their spiritual condition and future fate. The writer of Hebrews uses the words assembly and congregation in different instances to  refer to the cohesive body of God’s people. 

These texts all unveil the cohesive nature of the church as an assembly and congregation and its pivotal role in God’s redemptive plan.

The Church’s Unique Identity in a Worldly Context

The church serves as the vessel for bringing forth the kingdom of God on earth. The unparalleled culture of God’s kingdom transcends worldly norms, finding vibrant expression through the impactful deeds and profound teachings of the church. Rooted in its distinctiveness, the church remains unequivocally set apart from the world, offering a beacon of hope and a compelling vision of divine possibility. The primary aim of the church isn’t about reshaping the world, but to live in a manner distinct from it. The church is about living out a transformative existence, epitomizing Christ’s values and the essence of His Kingdom. 

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1. France, R.T. (1994) “Matthew,” in Carson, D.A. et al. (eds.) New Bible commentary: 21st century edition. 4th ed. Leicester, England; Downers Grove, IL: Inter-Varsity Press, p. 925. ↩︎
2. Lewis, J.P. (1999) “1991 קָהַל,” Theological Wordbook of the Old Testament. electronic ed. Edited by R.L. Harris, G.L. Archer Jr., and B.K. Waltke. Chicago: Moody Press. ↩︎
3. Theological Wordbook of the Old Testament. electronic ed. Edited by R.L. Harris, G.L. Archer Jr., and B.K. Waltke. Chicago: Moody Press ↩︎
4. The Hebrew Bible translated to Greek also known as the Greek Old Testament ↩︎
5. Keener, C.S. (2014) The IVP Bible Background Commentary: New Testament. Second Edition. Downers Grove, IL: IVP Academic: An Imprint of InterVarsity Press, p. 780. ↩︎
6. Silva, M. (ed.) (2014) New International Dictionary of New Testament Theology and Exegesis. Second Edition. Grand Rapids, MI: Zondervan. ↩︎
7. root = kaleō ↩︎