A Bible Study by Adam Osborne, Jr.
The Nature and Unity of the Church in Scripture
The term “church” (Greek: ekklesia) in Matthew 16:18, where Jesus declares, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it,” carries the fundamental meaning of “a calling out” or “an assembly” (Strong, 1990, Ref #1577). This can refer to a general gathering, a religious congregation, the community of believers on earth, or even saints in heaven (Strong, 1990). C.I. Scofield notes that it implies a gathering of those “called forth or called out” (Scofield, 1967, note on Matthew 16:18). Spiros Zodhiates emphasizes that in this context, the church signifies the body of believers themselves (Zodhiates, 1992, entry for ekklesia). Adam Clarke defines it as an “assembly, congregation,” comprising individuals who share a “precious faith” (Clarke, n.d., p. 174), aligning with the Church of England’s 19th article defining it as “a congregation of faithful men, in the which the pure work of God is preached, and the sacraments duly administered, according to Christ’s ordinance” (cited in Clarke, n.d., p. 174). Jack Hayford interprets “the gates of hades/hell” as “the power of death,” which cannot hinder the advancement of God’s kingdom or triumph over His people (Hayford, 1991, note on Matthew 16:18).
The word “church” has roots in secular Greek, denoting an assembly of citizens, and in the Septuagint, referring to the congregation of Israel (Hayford, 1991). In the New Testament, its primary usage describes a gathering or company of Christians in several ways: the entire body of Christians, a local congregation meeting for worship and fellowship, or multiple churches within a region (Hayford, 1991). Related terms include “spiritual house,” “chosen race,” and “God’s people” (Hayford, 1991).
Ephesians 5:23-27 further illustrates the relationship between Christ and the church, stating, “For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.” This passage highlights Christ’s role as the head and savior of the church. Scofield (1967, note on Ephesians 5:25-27) outlines Christ’s three-fold labor of love for the church: His self-sacrifice for redemption, His ongoing sanctification, and His future presentation of the church as flawless. Clarke (n.d., p. 341) draws a parallel, suggesting that as Christ exercises authority to save and protect the church, husbands should similarly protect, comfort, and provide for their wives. Hayford (1991, note on Ephesians 5:25) emphasizes that husbands are called to lead with the same self-giving love Christ demonstrated for the church.
Acts 20:28-31 provides instruction for church leaders: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood.” Strong’s Concordance defines “feed” (Greek: poimaino) as “to tend as a shepherd” or “to rule” (Strong, 1990, Ref #4165). Clarke (n.d., p. 288) explains that overseers are responsible for the spiritual well-being of the flock, guiding and providing for them. Hayford (1991, note on Acts 20:28) identifies several key lessons for church leadership in this passage: leaders must prioritize their own spiritual well-being, their position is divinely appointed, “overseers” (episkopos) implies one who protects the flock (linking to Luke 1:35’s “overshadow”), the church belongs to God through His purchase, and Paul warns against self-serving false leaders who seek personal gain and quick, superficial results (Hayford, 1991, notes on Acts 20:28-31).
The Church as the Body of Christ
Ephesians 1:22-23 describes the church as the body of Christ: “And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all.” Hayford (1991, note on Ephesians 1:23) underscores that this letter presents the church as Christ’s present, physical presence on earth, filled by the Holy Spirit to represent Him and minister His life. Matthew Henry (1994, p. 1664) comments that God has given all things to Christ, who is the head over all things for the sake of the church, entrusting Him with power to serve its needs. He further notes that the same power sustaining the world supports the church, Christ’s mystical body, which He undoubtedly loves and cares for (Henry, 1994, p. 1664). Henry also states that Christ “fills all in all,” supplying the needs of all members with His Spirit (Henry, 1994, p. 1664).
Colossians 1:18 and 24 reiterate this concept: “(18) And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. (24) Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church.”
The Unity of the Body
Ephesians 4:4-6 emphasizes the unity within the church: “There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all.” Matthew Henry (1994, p. 1683) stresses the need for unity of heart within the one body of Christ, guided by the same Spirit, sharing one Lord (Christ), one gospel of faith, and one baptism as a profession of faith.
1 Corinthians 12:12-13 further illustrates this unity in diversity: “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.”
Colossians 3:15 concludes with a call to peace within this unified body: “And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful.”
References
Clarke, A. (n.d.). The New Testament of our Lord and Saviour Jesus Christ: With a commentary and critical notes. Abingdon Press.
Hayford, J. (Ed.). (1991). Spirit filled life bible. Thomas Nelson Publishers.
Henry, M. (1994). Matthew Henry’s study bible. World Bible Publishers.
Scofield, C. I. (Ed.). (1967). The new Scofield reference bible, holy bible. NY Oxford Univ Press.
Strong, J. (1990). The exhaustive concordance of the bible. Hendrickson Publishers.
Zodhiates, S. (1992). Greek-Hebrew study bible. World Bible Publishers.
Updated 2025.04.21