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CHURCH MEETINGS
The assembling together of the believers. In the NT, the Greek word ekklesia (usually translated “church”) is used primarily in two ways: (1) to describe a meeting or an assembly, and (2) to designate the people who participate in such assembling together—whether they are actually assembled or not. The NT contains a few places that speak of a secular Greek assembly (Acts 19:32, 41); every other instance speaks of a Christian assembly. Sometimes the word ekklesia is used to designate the actual meeting together of Christians. This is certainly what Paul intended in 1 Corinthians 14:19, 28, and 35, in that the expression en ekklesia must mean “in a meeting” and not “in the church.” To translate this phrase “in the church” (as is done in most modern English versions) is misleading, for most readers will think it means “in the church building.” The NT never once names the place of assembly a “church.” Aside from the few instances where the word clearly means the actual meeting together of believers, ekklesia most often is used as a descriptor for the believers who constitute a local church (such as the church in Corinth, the church in Philippi, and the church in Colosse) or all the believers (past, present, and future) who constitute the universal church, the complete body of Christ.
When reading the NT, Christians need to be aware of the various ways in which the word ekklesia (“church”) is used. On the most basic level, the ekklesia is any gathering of believers. On another level, the ekklesia is an organized local entity—comprised of all the believers in any given locality, under one pluralistic eldership. On another level, the ekklesia is the universal church whose constituents are all the believers who have ever been, are now existing, and will ever be. The word ekklesia was used by the NT writers with these various aspects of meaning, though, at times, it is not possible to differentiate one from the other. Nevertheless, students of the NT could avoid some confusion if they used discrimination in their exegesis of the text. Some interpreters have taught that the smallest unit of the church is the local church, but the NT writers sometimes used the word “church” to indicate a small home gathering. Other interpreters confuse the local church with the universal church. But some things in the NT are addressed to a local church that do not necessarily apply to the whole church, and some great things are spoken of the universal church that could never be attained by any particular local group. The things Paul said about the church in the Epistle to the Ephesians (which was written as an encyclical for several churches and not just for the church in Ephesus) could never be attained by a local church. For example, what local church could attain to the fullness of the stature of Christ?
There is much to be said about how interpreters have confused the local church with the universal church, but this article is devoted to clearing up the confusion about what constitutes the smallest unit of the church—the local church, or what could be called the house church or home gathering.
The NT seems to present the fact that a particular local church (i.e., a church comprising all the believers in a given locality under one eldership) could and did have several ekklesiai—“meetings” or “assemblies” (carried on in homes of the local Christians). Thus, the smallest unit to comprise a “church” was one of these home meetings. However, there is no indication in the NT that each of these home meetings had its own eldership or was a distinct entity separate from the other gatherings (ekklesiai) in the same locality. According to Acts 14:23 and Titus 1:5, elders were appointed for every local church (compare the expressions “appointed elders in every church” and “appoint elders in every city”)—not for every house church. Nevertheless, it appears that every local church of some size had several such ekklesiai (“meetings”) going on within that locality.
The church in Jerusalem must have had several home meetings (see Acts 2:46; 5:42; 8:3; 12:5, 12), as did the church in Rome (see Rom 16:3-5, 14-15 and comments below). A small local church may have had only one home gathering—as was probably the case with the church at Colosse (see Phlm 1:2 and comments below), but this would have been impossible for large local churches like those in Jerusalem, Rome, and Ephesus, in which there must have been several “house churches” (see 1 Cor 16:19-20 [1 Cor was written from Ephesus] and comments below). An examination of the passages that deal with the issue of the “house church” should affirm this. These passages are Romans 16:3-5, 14-15; 1 Corinthians 16:19-20; Colossians 4:15-16; and Philemon 1:1-2 (all quoted from the rsv).
In the last chapter of Romans, Paul asked the believers in Rome, to whom he had written this epistle, to greet Priscilla and Aquila and the church that met in their home (16:3-5). The entire church in Rome could not have met in Priscilla and Aquila’s home, for the church was much too large to have assembled in a single home. Rather, the church in Priscilla and Aquila’s home must have been one among several such “house churches” in Rome. The following discussion should substantiate this position.
Paul’s Epistle to the Romans was addressed to “all God’s beloved in Rome” (1:7), not to “the church in Rome.” At the time of writing, Paul had not been to Rome—nor had any other apostle. The church was probably started there by Jewish Romans who had been converted during their visit to Jerusalem during Pentecost (Acts 2:10) and then returned to Rome. Since the church had not been started by an apostle, it could have been that there were no “ordained” elders in the church at Rome and that there were several gatherings of believers in various parts of Rome and its suburbs. Paul knew some of the saints in Rome (whom he addressed by name in the last chapter) and thus addressed an epistle to all the saints in that locality, instead of to the church in that locality—which was his usual practice (see 1 Cor 1:1; 2 Cor 1:1; 1 Thes 1:1; 2 Thes 1:1). Nonetheless, “all the saints in Rome” would comprise “the church in Rome” (cf. Phil 1:1, in which Paul addressed his epistle to all the saints in Philippi).
In the final chapter of Romans, Paul asks all the believers in Rome (which equals the “local” church in Rome) to greet the church in Priscilla and Aquila’s house. Later in the chapter, Paul asks the church to greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers with them; and then again he asks the church to greet Philologus, Julia, Nereus and his sister, Olympas, and all the saints with them (16:14-15). Evidently, Paul was identifying two other groups of believers who must have met together. (And perhaps Paul was referring to two more groups in 16:10-11, which in the Greek could mean the ones of Aristobulus’s and Narcissus’s households or the ones of their fellowships.) It seems that the church in Rome, like the church in Jerusalem and Ephesus, had several home ekklesiai (meetings).
The Epistle to the Romans was written around AD 58. The Neronian persecution began around AD 64. Secular historians such as Tacitus tell us that a vast multitude (ingens multitudo) of Christians were tortured and killed during this persecution (Annals 15.44). Seutonius (in his book Nero, ch 16) said that the rapid increase of the Christians in Rome had made them unpopular. Indeed, at the time Paul penned the Epistle to the Romans he said their faith was known throughout the world (1:8), which indicates that the church in Rome had already made an impact on the Mediterranean world. When Paul came to Rome three years later (AD 61), he came to a city that had a large church there already. From Romans 15:23, we know that the church had been in existence for many years even before Paul wrote his epistle to them. In short, the church in Rome was a large church around the time Paul wrote his epistle to them. The entire church could not have met in the home of Aquila and Priscilla, who would have had only a modest-sized dwelling (for they were tentmakers). Besides, Paul greeted over 25 individuals by name in chapter 16—and he had not yet even been to Rome!
There must have been several ekklesiai in Rome, i.e., several home churches all unified as the one local church in Rome. For example, the Christians in Rome apparently worshiped in numerous homes such as Priscilla and Aquila’s. Other churches in homes are mentioned in Colossians 4:15 and Philemon 1:2. Groups of Christians met in houses of prominent believers or in other available rooms (cf. Mt 26:16; Acts 12:12; 1 Cor 16:19; Col 4:15; Phlm 1:2). The church in Priscilla and Aquila’s house is the first of five groups of believers in Paul’s list, but the only one referred to definitely as a church (see Rom 16:5, 10-11, 14-15). Priscilla and Aquila opened their home for Christian meetings. The church mentioned there was obviously only a part of the total number of Christians in Rome. Verses 10-11 and 14-15 seem to refer to two other household churches in Rome. Apparently, there were at least three churches there, and probably more. Each house church could not have been a separate entity with a separate church government; rather, each house church must have been simply one home meeting of some of the saints in the one local church at Rome.
In this passage we again see Aquila and Priscilla and again discover that a church met in their house. According to Romans, their house church was, of course, in Rome. According to 1 Corinthians (written from Ephesus), their house church was in Ephesus. Many scholars think Aquila and Priscilla left Rome around AD 49 at the time of Claudius’s edict expelling Jews from Rome. They very well could have already been Christians at this time. According to Acts 18, they joined Paul in Corinth (where they all worked together in their craft of tentmaking) and then went on with him to Ephesus, during the time (around AD 51) the church in Ephesus was first established. Paul continued on with his second missionary journey, while Aquila and Priscilla remained in Ephesus. No doubt, the early church there first met in their home. Paul returned to Ephesus a few years later and remained there for two years (around AD 53–54). During this time, Paul’s proclamation of the gospel went out from Ephesus (as a center) to all of Asia Minor (see Acts 19:8-10). As this was going on, the church in Ephesus grew (see vv 18-20).
It was during these years that Paul wrote to the Corinthians, in which he sent greetings from the churches in Asia, from Aquila and Priscilla—and the church in their house, and from all the brothers (1 Cor 16:19-20). In giving this kind of greeting, it seems that Paul was sending greetings from (1) all the churches in Asia Minor, (2) the church in Ephesus (equivalent to “all the brothers”), and (3) those believers who gathered with Aquila and Priscilla in their home. It would be hard to imagine that all the saints in Ephesus met at Aquila and Priscilla’s home. The church probably began that way, but as it grew, so did the number of home meetings. From other portions of the NT (specifically 1 Timothy, which was written around AD 64 by Paul to Timothy while Timothy was leading the church in Ephesus), we discover that there must have been several home meetings in Ephesus because there were so many saints there (see 1 Timothy 5–6, which reveal that there must have been a large number of saints in Ephesus—young men, young women, older men, widows, and so forth). At any rate, several saints must have hosted an ekklesia, a meeting, in their home. (Aquila and Priscilla left Ephesus around AD 56/57 and returned to Rome, where again they hosted a church in their home. Others in Ephesus would have to open their homes.) But each such ekklesia did not have its own eldership; rather, all of the church in Ephesus was under one eldership—headed up by Timothy, Paul’s coworker.
In this portion, we again read about a church existing in the home of one called Nymphas. In his final remarks to the church in Colosse, Paul asked the saints in Colosse to send his greetings to (1) the brothers that are in Laodicea, (2) Nymphas in particular, and (3) the church in Nymphas’s house. According to the structure of Colossians 4:15, it seems evident that the first greeting included all the believers in Laodicea (a neighboring church to Colosse), who would comprise the entire church in Laodicea (called “the church of the Laodiceans” in Col 4:16), and that the second and third greetings were to a specific individual (Nymphas) in the church in Laodicea and a church meeting in Nymphas’s house. This church meeting in Nymphas’s house would probably be one of several home meetings—all part of the one local church in Laodicea.
There is a textual problem in this passage that could have some effect on the interpretation of it. Some manuscripts read “his house”; others read “her house”; still others read “their house.” Because it cannot be determined from the Greek text whether Nymphas was male or female, various scribes used different pronouns before “house.” Between the readings “her” and “his,” it is far more likely that the pronoun “her” was changed to “his” than vice versa. Some scholars say that “their” refers to “the brothers” at Laodicea. But that does not make sense if we understand that “the brothers in Laodicea” is equal to the church in Laodicea. How could the church in Laodicea have the church in their house? Other scholars indicate that the Greek word for “their” (auton) refers to the ones with Nymphas—i.e., the members of his household. Whether the reading was “her house” or “their house,” a particular group of believers within the church of Laodicea met there. Their meeting could legitimately be called an ekklesia—an assembling together.
This is the last time in the NT we read about a church in a particular home. Paul wrote a short epistle to Philemon, an elder of the church in Colosse, on behalf of Onesimus, Philemon’s runaway slave converted by Paul to Christ. In his introduction to this short epistle, Paul sends his greetings to Philemon, Apphia, Archippus, and the church in Philemon’s house. It is important to note that Paul did not send greetings to all the saints in Colosse and then to the church in Philemon’s house (as is the pattern in 1 Cor 16:19-20 and Col 4:15); instead, he just sent greetings to Philemon and to the church in his house. Therefore, we can assume that the entire church in Colosse must have met at Philemon’s house.
Worship in the Home Meetings and Church Meetings
When the church first began in Jerusalem, the believers met in homes for fellowship and worship. Acts 2:42-47 tells us that the early Christians met in homes to hear the apostles’ teachings and to celebrate Communion (which is called “the breaking of bread”). During such gatherings, the Christians often shared meals with one another in what was called a love feast (2 Pt 2:13; Jude 1:12). At these meetings, the Christians recited Scripture, sang hymns and psalms, and joyfully praised the Lord (see Eph 5:18-20; Col 3:16-17). Christians also gathered together in homes to pray (Acts 12:12) and read the Word.
Small groups of believers met in homes for worship quite regularly; in a city where there were several such ekklesiai, all the believers would gather together for special occasions. Scripture tells us that all the believers would come together to hear an epistle from the apostles read out loud (see Acts 15:30; Col 4:16), and we can surmise from the NT record that all the Christians in a city met together once a week on Sunday, which was called the Lord’s Day. First Corinthians provides several insights about how the early Christians worshiped together when all the believers in one city met together. We know that 1 Corinthians pertains to this larger gathering because in 11:20 Paul spoke of all the believers coming together in one place and in 14:23 he spoke of the whole church coming together in one place.
Paul used this epistle to correct the Corinthians’ behavior in the celebration of the Lord’s Supper (1 Cor 11:17-34) and in the exercising of spiritual gifts during church meetings (ch 14). Paul’s adjustments reveal his perceptions of a model Christian meeting, and his preceptions were probably developed from actual experience in other church meetings. Paul urged the Corinthians to celebrate the Lord’s Supper together in a manner that reflected Jesus’ institution of that meal. They were to remember the Lord and his death for them, and they were to partake of the bread and wine with all seriousness. At the same time, they were to be conscious of the fact that they were members of the same body of Christ—joined to one another, and also to Christ.
According to Paul’s presentation in chapter 14, this “body consciousness” should be evident in the way the believers worshiped together. One’s personal experience and liberty should not hinder the coordination of the body in worshiping God corporately. Thus, when the believers exercised their spiritual gifts—whether it be prophesying, speaking in tongues, providing interpretations of the tongues, or teaching—it should be done in good order and for the edification of the congregation, not personal edification. When all the church assembled together to worship God, it should be a display of spiritual unity.
See also Church.