Unto the Church

The Etymology and Biblical Usage of 'Ekklesia' (Church)

0:07 This is its secular use and its etymology, the origin of the word. How is it used in the word of God? Well, it's used in one instance in the book of Acts chapter 7 to refer to that people that God called out of Egypt and gathered together in the wilderness. Acts chapter 7 and verse 38.

0:30 The same word used for church in Thessalonians is used here in Acts chapter 7 and verse 38. This is he that was in the church in the wilderness with the angel which spake to him in the Mount Sinai and with our fathers who received the lively oracles to give unto us. God's people called out of Egypt, gathered together under the leadership of Moses, are called here in Stephen's speech, the church that called out. Called out assembly.

1:05 Now, with the secular use in our understanding and the concept of God's people in the Old Testament being a called out people, a gathered together people by the call and power of God, don't you see how natural it was when the Holy Spirit was going to choose a word to describe the new Israel, the new called out people, the saints of God who are called out of darkness into marvelous light and gathered together. Gathered together for corporate worship and praise. Can you think of a better word to use than this very word, the ekklesia? Because it spoke something to people then in the Greek world.

1:44 It spoke something to those who had the Jewish background. And so this is the word that the Holy Spirit chose to use to describe the gathering together of the people of God, the called out ones. Do you know how many times it's used in the New Testament? A hundred and fifteen times and all but three or four of them refer to this spiritual usage.

2:07 Not to the use of just an assembly, a secular assembly, but in some way they refer to the people of God. What you say, Pastor, isn't the term used in different ways concerning the people of God? Yes. There are two main ways that the word is used and it's interesting that the only two times our Lord used the phrase, used the word church, ekklesia, called out body, he uses it in the two major ways, that you find it throughout the whole New Testament.

Two Main Uses of 'Church' in the New Testament

2:35 Will you turn to Matthew chapter 16. Here's the first use of the word church in the Gospels. In fact, this is one of two exclusive uses in the Gospels. Matthew chapter 16.

2:56 And you remember the setting. Our Lord has asked Peter, Who do men say that he was? And Peter said, Well, some say this, some say other. But who do you say that I am?

3:06 And Peter made that confession. Thou art the Christ, the Son of the living God. And then in Matthew chapter 16, in verse 18, we have this word of our Lord. And I say unto thee that thou art Peter, little stone.

3:22 Different words used in the Greek here for Peter and then for rock. Thou art Peter, little stone. But upon this rock, this great shelf rock, this great confession you've made concerning my identity of the Son of God, upon this great super, this great substructure, this solid foundation, I will build my church and the gates of hell shall not prevail against it. Here's our Lord's promise to erect a structure upon the great foundation stone of his own person being the Son of the living God.

4:04 And he says that structure will be called his church. It will be absolutely indestructible. Nothing will hinder in its construction. All the gates of hell shall not prevail against it.

4:15 It shall be established. Now, what is he referring to here when he says, I will build my church? Well, it's obvious he can't be talking about a physical building because all physical buildings are going to come to naught. It's also obvious that he cannot be speaking of a particular local church, a group of people gathered together like this one well placed bomb and we'd all be destroyed, the whole bunch of them, just like that.

4:37 So what is the only indestructible church? Why, it's that great company of the called out ones of God from all ages who are gathered together into a living relationship with Jesus Christ. The beautiful picture in Ephesians and also in Peter, where it speaks of God constructing a temple. And Jesus Christ is the chief cornerstone and the foundation is Christ and the apostles and prophets.

5:04 And Peter says, we, like living stones, are built up into that great temple of God, the great body of God's redeemed. Of all the ages. This is the church universal. This is not referring to any given local assembly of God's people.

5:21 This is the great church universal spoken of by our Lord in this passage, spoken of by Paul in Ephesians one gave Christ was given to be head over the church. Spoken again in Ephesians five. Christ loved the church and gave himself for the church that he might present the church to himself. That's not talking about any particular local assembly.

5:45 There's sheep and goats here this morning. There's some of you here who are part of the bride of Christ. Others of you who are yet in Adam. But God is going to present the church to the Lord Jesus Christ without spot to wrinkle the great company of his redeemed in all ages from all parts of the earth, from every.

6:06 Every tribe and tongue and kindred and people and nation. So that's the first sense in which the word church is used. And when you're reading your Bible and you come across the word church, ask yourself, is it talking about the great body of the redeemed of all ages? Or is it speaking of the second use?

6:25 And this is the predominant use in the New Testament. Turn to Matthew 18 for a moment. Matthew Chapter 18. And we haven't come to application.

6:37 You just hold on. Got to love. The Lord with your head this morning as well as with your heart. So stick with us and think as we're trying to understand what does the word church mean?

6:48 Matthew 18, verse 15. Moreover, if thy brother shall trespass against thee, our Lord speaking, go tell him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother. He will not hear thee.

7:00 Take with thee one or two more that the mouth of two or three witnesses, every word may be established. If he neglects to hear them, tell it unto the church. But if he neglects to hear the church, let him be to thee as an heathen man and a publican. Well, it's obvious that the church here cannot mean the body of God's redeemed in all ages.

7:22 Or you'd never solve a problem. If to solve a problem where you couldn't get reconciled, you had to gather together all the redeemed from all the ages and tell it to the whole crowd of them. Well, we wouldn't get our problems resolved. I'm afraid many of them won't be resolved until that day, not because they couldn't be, but simply because we won't mind the Lord and do what he says here.

7:42 But it's obvious that the group here called the church is a group that you can communicate with and say, here's the situation, here's the problem, how are we going to solve it? So our Lord is not talking of church in the same way that he does in Matthew 60. The great company of his redeemed built up into that spiritual temple, all the true saints of God, but he's talking of a body of people gathered together in a given geographical area functioning as a local church, as a local assembly to transact the business of God under the direction of the word of God. And that's what this passage teaches.

8:17 He says all the activities of that assembly are under the direction of my word. Here's how you're to handle your problem. You're not to run to the psychologist. You're not to run to the philosopher.

8:27 I'm telling you how to handle the affairs of the church, because this assembly is a people called out, gathered together, submitted to me and to my word and to my rule. Now, it's in that sense that you will find the word church used most often in the New Testament. You'll find it throughout the book of the Acts where the apostles planted churches. It says they went back and visited the churches where they had been.

8:53 First Corinthians 16 one says when you are gathered together as a church on the first day of the week and so you have this second and most predominant use a body of people, a local assembly, believers in a geographical area gathered together to do the work of God and to worship him as a people. Now, there are several other different uses. We won't go into them. Let me just mention them.

Other Uses of 'Church' and its Application to Thessalonica

9:20 Sometimes the word church is just used for believers. It's sort of a synonym for believers. It says that Paul persecuted the church. That doesn't mean he focused upon any given local assembly.

9:32 And it doesn't mean he persecuted all the redeemed of all the ages, but just to put the word believers there and it fits. Paul persecuted the believers. The word church is used in a general sense. Acts nine thirty one says then had the church rest.

9:50 The believers then had rest after Paul was converted. And then sometimes it's used apparently of any group of Christians gathered together in one place, even though they may not be fully organized as a church and have their officers three times in the New Testament. We find a reference to the church that is in so-and-so's house, Romans 16, 15, Colossians four, 15 and Philemon two. Now, it could be that there was actually a church meeting in that house, but there's no proof of it.

10:22 It could also be and this is a strong possibility that whenever Paul thought of a group of Christians being together in any one place, he recognized them as the called out ones of God. If you were to come and live at our home for a few weeks, several of your families, then someone would write a letter and say the church that is in thy house, the called out ones who are dwelling in that particular home. All right. Then with this background behind us, the usage of the word secular.

10:52 Then in the New Testament, you have the two great usages, the great body of the redeemed of all ages, a particular local manifestation of that. How is it used in Thessalonians? Well, I think the answer is obvious. When Paul said Paul, Silvanus and Timotheus unto the church of the Thessalonians, he was writing to an assembly gathered together, organized according to New Testament, excuse me, church order, we read in verse twelve of chapter five.

11:28 We beseech you, brethren, know them that labor among you and are over you in the Lord and admonish you and esteem them very highly in love, love for their work's sake and be at peace among yourselves. They had elders who were ruling in the assembly, teaching, preaching, exhorting. So when Paul wrote this letter, he was writing not to the first kind of the church, but he was writing to this local manifestation. Now, let's move on quickly.

The Distinct Position and Privilege: 'In God the Father and in the Lord Jesus Christ'

11:59 Having considered the distinct meaning of the word church, what is the distinct position and privilege of the church? And now we come to that which I trust will not only feed our heads, but feed our hearts. Notice unto the church of the Thessalonians, which is in God the Father and in the Lord Jesus Christ. Some of you will notice in your Bible the words which is both of those words are in italics indicating they're not in the original.

12:32 The translators put them in to make it a little better English, but this is the way it should be translated unto the church of the Thessalonians in God the Father and the Lord Jesus Christ. And this sets before us the distinct position and privilege of the church, namely a people vitally joined to the living God and to his son, Jesus Christ, our Lord. Wherever you find this little word in with reference to Christians being in Christ or in God or in the spirit, generally it means union with. And you'll find it helpful to translate it that way.

13:14 Let's do it here unto the church of the Thessalonians in union with God the Father and in union with the Lord Jesus Christ. A beautiful picture of what it means to be a Christian and part of the church. It's a union that involves the whole person, the mind, the affections, the will to be in God the Father and in the Lord. Jesus means that my mind has believed the truth about the Father and about the Lord Jesus.

13:50 It means that my affections have been drawn out to love this God and his son, Jesus Christ. To be in God the Father and in the Lord Jesus means that my will has been brought subject to God and to his son. In union with God the Father and with the Lord Jesus Christ is to have the totality of my being, my mind, my affections and my will brought captive and subject to him. That's what faith is.

14:19 Faith is the bond by which we come into this union. And that's what faith is. Faith is an activity of the mind embracing the truth revealed of the affections being drawn out to the one revealed and the will being brought subject to the word of the God who is revealed. Anything less than that is not biblical faith.

14:41 Don't tell me you believe in Christ unless mind, affections, will have been brought captive to him. Anything less than this is pseudo faith. It's sham faith. It's something less than biblical faith.

14:58 Now let's break this down as Paul shows. This union is first of all with God the Father. Now why does he use this? Why does he use this term God the Father?

15:09 This concept of God as Father is hinted at in the Old Testament. But as far as coming out into its full revelation, it had to await the coming of our Lord Jesus Christ, it was our Lord Jesus Christ who taught his disciples to pray our Father who are in heaven. You find two or three references in the Old Testament to God as Father. But you find no one praying to him as Father.

15:37 Even the holiest men, Daniel, Ezra, Nehemiah, Solomon, some of the great prayers in the Scripture, you never find them addressing God as Father. And yet Paul says, for this cause I bow my knees unto the what? Unto the Father. Jesus said, when you pray, say our Father.

15:58 This is a distinctively New Testament concept that the God of our Lord Jesus Christ is the God and Father of Christ. And the father of those who come as returning prodigals by the grace of God. And all that is bound up in the father concept of God is that which Paul says was distinctly made known to these people so that they were in union with mind, affection and will, subject to, drawn out towards God as Father. Galatians 4, 6 says, Because ye are children, he hath sent forth the spirit of his Son into our hearts, crying what? Abba, Father.

Union with the Lord Jesus Christ: Jesus, Christ, and Lord

16:41 It's the peculiar work of the Holy Spirit to unveil to the penitent, believing soul that he can approach God in that filial freedom of a son to a father. Though he's holy, though he's just, though he's sovereign, though he's above me and outside of me, blessed be God in Jesus Christ, I can come and call him Father, Father. And Paul says that the distinct position and privilege of this church, the Thessalonians, was that they were in God, the Father. They recognized him as the one out of whom all good flowed and unto whom all should flow in praise and thanksgiving. But he also says they were in the Lord Jesus Christ. Now, some would say, well, let's just pass over that. No, you dare not pass over it, for you see, bound up in those three aspects of the official title of our Lord is the whole substance of the position and privilege of this church. They were not only in union with God,

17:54 the Father, and had the privilege of freedom of access to him. And could I say it reverently, tap all the recesses, resources of his father heart. But they were in union with the Lord Jesus Christ. Their minds had received something about him who is called Lord Jesus and Christ.

18:13 Their hearts had been drawn out to a person who is only known as Lord Jesus and Christ. Their wills had been brought subject to a person who is only known and revealed as Lord Jesus and Christ. So let's spend just a couple of moments on each of these. What is the name Jesus?

18:35 What does it signify? That's the peculiar name of the man who walked among us. It's the name of Emmanuel. It means literally Jehovah is our salvation, but not Jehovah above us, not Jehovah outside of us, but Jehovah among us.

18:54 Bone of our bone, flesh of our flesh, Emmanuel, God with us, weeping, wearying, sighing, crying, bleeding, dying, standing among us, tempted in all points like as we are. He says to these Thessalonians, listen, you're in union with one who is Jesus, Emmanuel, God with us. They had lovingly and firmly embraced the doctrine of the two natures in one person, not Jehovah up here outside of us, above us, beyond us, but standing among us in all his true humanity, they were in union with that Christ, that Jesus. Take the word Christ for a moment.

19:37 It speaks of the anointed one, the Greek word chrisma, anointed counterpart of the Hebrew word for Messiah, the anointed one. Paul said you're in union with the Christ who binds old and New Testament revelation together. The Christ who is the long promised anointed one, the one whom God said would be a prophet like unto Moses, the one who would be a priest like Melchizedek, the one who would be a king like unto David. This is the true prophet greater than Moses, the true priest greater than Melchizedek and Aaron and all the priesthood, the true king greater than David.

20:18 This is David's greater son to whom David said, the Lord said unto my Lord, Paul says, all you Thessalonians, this is your privileged position. You are in union with Christos, Christ, the anointed one, the only true prophet, priest and king. Your minds have embraced what the scripture reveals of him. Your hearts have been drawn out to him.

20:43 Your wills have been brought subject to him. But he is not only Jesus name of Emmanuel God with us. He is not only Christ, the anointed promised Messiah. He is Lord.

20:55 He is Lord. He is sovereign. The one whom the father has exalted with his right hand and given a name above every name, the one who has been made Lord. In Christ, by the decree of the father, you Thessalonians, you know what your position is.

21:10 It's not only one of lovingly receiving and embracing Emmanuel God with us. Christ, the anointed prophet, priest and king. But you're in union with the one who sits upon a throne of sovereign, triumphant Lord, king of kings, Lord of lords. Your minds have received that truth about him.

The Hidden Ministry of the Holy Spirit

21:30 Your hearts have been drawn out to that kind of a Christ and your wills have been subject to him. So their position was one of union with the father and with the Christ of Christian theology, you say, but why isn't the Holy Spirit mentioned? Oh, he's mentioned later on because you see, it's his hidden ministry to take men and introduce them and bring them into this union with the father and with the son, he doesn't introduce men to himself. He introduces men to the father and to the son.

22:09 And later on, Paul says the only reason you're in this position is because our word came to you in power and in the in the Holy Ghost. And as the word came in the power of the Holy Ghost, what happened? Their minds were open to know the truth about the father and the son. Their hearts were moved to love and embrace the father and the son.

22:28 Their wills were brought subject to the father and to the son. The Holy Spirit accomplishes the ministry, but he's not mentioned in this salutation because it's his. It's a delightful behind the scenes work. And when he sees people like these Thessalonians described in verse nine, turning from their idols, turning to the father, coming like prodigals through Jesus Christ, the Lord is the only mediator, I say it reverently.

22:55 The Holy Spirit stands behind the curtains and he rejoices. The people forget him and embrace the father and the son. So he's not jealous to get out on the stage and say, look at me. No, this is his ministry behind the scenes to bring men into this relationship.

Doctrinal Implications of the Church's Position

23:14 Now, that's the distinct position and privilege of this church. Imagine what this would have meant sitting there one Lord's Day morning. And one of the elders stands up to read this letter that's come from the apostle and it's addressed to the church of the Thessalonians. What's he going to say next?

23:32 How is he going to describe them? He takes this little appellation, which is in God, the father, and in the Lord Jesus Christ. What a position, what a privilege. And now I want to hurry on to some of the specific implications of this position.

23:50 And I don't know where time goes. First of all, there are several doctrinal implications. Number one, wherever there is a forsaking of the revealed truth about God, you cease to have a true church, he says unto the church, which is in God, the father and in the Lord Jesus Christ. And you Thessalonians never forget it.

24:18 The minute you begin to cast off the father as revealed and your mind no longer embraces the truth revealed about him, your affections no longer go out to him. Your will is no longer subject to him. The minute you cast off what the scripture reveals about the Lord Jesus Christ so that your mind will not embrace it, your affections will not be drawn to it. Your will will not be subject to it. You're no longer a church.

24:45 And oh, if there's anything that I would want to cry from the housetops this morning, it's that truth that there is no church where we forsake the doctrine of the father and of the son. You say that's narrow. No, that's the word standing in judgment over the church. Second, great doctrinal implication is this.

25:07 Wherever God is rightly worshiped and served, it will always be as Trinity in unity and unity in Trinity. John 424 says the father seeks men to worship him in spirit and in truth. And what does it mean to worship God according to truth? It means to worship him as he's revealed.

25:25 So the Thessalonians sat there that morning and they got this letter and they were reminded that they are in God, the father and in the Lord Jesus Christ. And if the two are not one in the triunity of the Godhead, this is blasphemy. Imagine saying, well, under the church, under the Trinity Church in Caldwell, which is in God, the father and in the angel, my archangel Michael, stupid, ridiculous. So when the Jehovah's Witnesses try to tell us that our Lord is nothing but the highest created being, he's sort of a chief angel.

26:04 Don't listen to their blasphemy, terrorist blasphemy. The churches of people are in God, the father and in the Lord Jesus Christ. For this was a people who. Worship God as he was revealed, father, son and spirit, Trinity and unity, unity and Trinity, and wherever he's rightly worshiped and served.

26:23 It will always be in this way. Have to pass over some important passages on this. Some of you taking notes, just jot down first John one three. Just mention that one verse where John says, we write these things unto you that you may have fellowship with us and truly our fellowship is where with the father and.

26:44 With his son, Jesus Christ, our Lord, can't have one without the other. So first John two, 22 and 23 says he that honors not the son hath not the father. He that hath the father and honors the son hath both. I'm paraphrasing, but that's the truth.

27:01 It's their third doctrinal implication. Whenever a church is truly born, it's always the result of the work of God unto the called out ones at Thessalonica. How did that church get born? Not because a few people got together and says, you know, we just don't have a church.

27:19 No, no. The very word church forbids such an interpretation. The town crier came to Thessalonica. Oh, you mean Paul? No.

27:28 He was just the instrument through which the two true town crier did his work. And he tells them about it later on. He said, our gospel came not unto you in word only, but the true town crier called you together, but in power in the Holy Ghost. Have you heard the voice of the town crier?

27:47 I don't know why you're here this morning. Some of you here because your husbands are here. Your wives are here. Some of you here because mom and dad are here.

27:56 Some of you here because you've heard the voice of tradition. Some of you here because you've heard the call of conscience. The only ones of you who truly belong to the church are those who are here because you've heard the voice of God. You can say in the words of the hymn writer, vain world be gone.

28:13 From me depart the voice of God. God has reached my heart as the voice of God reached your heart. Is that why you're here? Because you've heard God calling you out of darkness and sin and selfishness.

28:26 And it brought you into living relationship with Christ. And you're here this morning because you're in God the Father. You're in the Lord Jesus Christ. Those are the doctrinal implications.

Practical Implications: Instruction, Exhortation, and Encouragement

28:38 I hurry to conclude with several practical implications. First of all, a word of instruction. One's views of God are the. It tests the spiritual experience.

28:53 Last night when I was ministering at a college group down in Allentown, Pennsylvania, after preaching the rest for four or five hours at a place up in New York State. Yesterday was a busy day. I had someone come to me after the meeting said, you know, I want some help from you. Said a couple of friends of mine have had an experience.

29:14 I wonder if it's scriptural. I said, well, what was that? They said, well, he said they had a vision sort of where they saw a purple scarlet rogue person with no face and a staff in his hand. I said, well, that's interesting.

29:30 And he said, well, I want to know, could this have been of the Lord? I said, there's only one way I know to test it. After all, this vision was gone. What was their conception of attitude to and relationship with Jesus Christ as revealed in the scripture?

29:44 That's the acid test. You see, the acid test of spiritual experience is not how you feel, but it's your evaluation and judgment regarding Jesus Christ and God, the Father, chapter and verse. All right, let me give it to you. First Corinthians 12, three, Paul says, no man can call Jesus Lord, but by the Holy Ghost.

30:04 It's our confession of Christ that is a test of the validity of our experience. First John four, one and two beloved. Believe not every spirit, but try the spirits. For there are many false prophets gone out into the world.

30:17 Well, how are you going to know the spirits? Notice what he says. Every spirit that confesses, not that Jesus Christ is coming, the flesh is not of God. You try the spirit by a doctrinal standard.

30:29 You evaluate the professed experience by objective truths about God and about Christ. Never forget that Paul writes to them and says, you're a church in God, the Father, in the Lord Jesus Christ, and that which makes you a true church is that you confess God is father and you confess your savior and redeemer as the Lord upon a throne, the long promised Messiah, Christ, Emmanuel, God with us. And all that theology is bound up in that confession. Second, practical implication.

31:04 And this is a word of exhortation more than a word of instruction. And I hope you'll listen to me. Will you listen, please? Be content with nothing less than being in God, the Father and in the Lord Jesus Christ.

31:22 We must accept people into this local church. On the basis of a profession, faith in Christ. But God accepts none into that true church, except on the basis of a possession of God and of Christ. Oh, listen to me, men, women, fellows and girls, as I seek to speak from my heart to you.

31:48 Don't be content that you're in this local church. You're not in God, the Father and in the Lord Jesus Christ. Has your mind been open? To see the glory of that God?

32:02 Has your heart been drawn to love him? Has your will been brought subject to him? That's the word of exhortation I give this morning. Be content with nothing less, nothing less than being in God, the Father and in the Lord Jesus Christ.

32:21 You say, well, how do I get into him? It's only as the Spirit of God is pleased to unite us to him. Well, how does he do it? By enabling us to see our sin and repent of it and to see the Savior and embrace it, not see him with the eyes, these eyes, but with the eyes of the soul.

32:42 And then the last implication is a word of encouragement. And I believe there's some of you who need this this morning. The practical implication of instruction, not too relevant to you. The word of exhortation, perhaps.

32:56 But will you listen to the word of encouragement? Put yourself back in that assembly again. Persecuted. We're going to see that later on as we read on.

33:05 Sort of kicked around, just babes in Christ. Didn't know too much. Didn't have too much experience. Yet they had the fires of persecution burning.

33:14 Imagine sitting there and being told that you are part of that little disguise group whom God, the great town crier, had called out. You were in God the Father. Think of God the Father creator, sustainer of the universe. I'm in union with.

33:32 If, and the Lord Jesus Christ, the mighty sovereign who conquered death and hell and the grave, seated at the right hand of the Father, I'm in him. I imagine they had some hallelujahs before he ever got to the grace, mercy, and peace. Don't you?

33:49 And if we're hearing, maybe we ought to have some hallelujahs too. We're in God the Father. We're in the Lord Jesus Christ. Infinite resources.

33:58 The mighty God. The mighty Savior. Deliverer and conqueror. Oh, what a word of encouragement.

34:05 All that I can ever need. Every problem that I can face. Every perplexing situation. Read Philippians 4.19 back into 1 Thessalonians 1.1.

34:16 My God shall supply all your need according to his riches in glory by Christ Jesus. Oh, dear child of God, if you're in that true church, if you're in God the Father and in the Lord Jesus Christ, what do you live in the way you live in? Oh, what are you going around with holes in your pockets for? What are you going around with shabby shoes and baggy britches for?

34:41 Going around like a pauper in God the Father, in the Lord Jesus Christ. And God have mercy on us if collectively we don't face the problems and the needs that we face in these days with a holy confidence. Has God called us out and called us together as a church? Has he?

35:00 Are you convinced of that? Are you convinced that we're in God? Are you convinced that we're in God? Are you convinced that we're in God?

35:04 Are you convinced that we're in God the Father, in the Lord Jesus Christ? Then let's have the spirit of a David who can look at all the Goliaths. We've got a whole regiment of them as we look in the days ahead. Land, building, all of this stuff.

35:17 What are we going to do? Are we going to be like Saul and his crowd, stand up in the corner and shiver and shake? Or are we going to say, Who are these uncircumcised Philistines to defy the armies of the living God? We're in God the Father.

35:30 We're in the Lord Jesus Christ. We're joined to one whose resources are limited. God grant that we shall, as an assembly of God's people, be filled with that kind of encouragement that ought to be ours when we realize our position. And so I leave you this morning with that phrase, unto the church of the Thessalonians, which is in God the Father and in the Lord Jesus Christ.

Summary of the Sermon's Points

36:00 We've looked at the meaning, the distinct meaning of the word church. We've seen its two aspects. The whole body of the redeemed. The redeemed of all ages.

36:09 A particular local assembly. We've looked at the distinct position of the church. It's in God. In the Lord Jesus Christ.

36:17 That union being an attachment of mind, affection and will. And then we've looked at the implications theologically. Only as we maintain the doctrine of God and of the Son are we a true church. Wherever God is rightly worshipped, always he will be worshipped as Trinity and Unity and Unity and Trinity.

36:36 And wherever there is a Trinity, there is a Trinity. And wherever there is such a people, it's God's work. He is the great town crier that's called out his people. As Peter says, show forth the praises, not of you little puny man who made a decision, but of God who called you out of darkness into this marvelous light.

36:54 May God give us the language of the Bible. When we give our testimony, we don't tell what we did. We tell what he did. He called us out of darkness into marvelous light.

37:05 And then the practical implication. That word of instruction, the test of the spiritual experience, is what does it do with my understanding of God as it's scriptural. The word of exhortation, be content with nothing less than being in God and in Christ. The word of encouragement, if we're in God and in Christ, all that we could ever need is there.

37:28 May we reach out and tap that infinite supply by faith. Let us pray.