through the lives of god’s people · almeida, joão ferreira de, translator, bíblia de estudo...

Fernando Caldeira da Silva

Edifying the Church Through the Lives of God’s People

EDIFYING THE CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE

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This book is dedicated to

furthering God’s work in the lives of

Christian believers so that they may become

faithful servants, fruitful in eternal matters,

and worthy of eternal reward.

Copyright © Rev. Fernando Caldeira da Silva 2008

P.O. Box 25673, Lakeside Mall

Benoni North 1527 Republic of South Africa

Tel. & Fax: +27-11 4216047 / Cell: +27-84 2961437

E-mail: [email protected]

ISBN: 978-1-8684-62-96-4

First Edition – First Printing 2008

Printed by Hebron Press

COVER: ROBERTO SILVA

EDIFYINH THER CHURCH: THROUGH THE LIVES OF GOD’S PEOPLE

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TABLE OF CONTENTS


INTRODUCTION

CHAPTER 1: DEFINITION OF THE CHRISTIAN CHURCH 10

1.1 The church: a basic definition

1.2 The church in the book of Acts

1.3 Basic characteristics of a local Christian church: the church as a local

spiritual Body of Christ

CHAPTER 2: BIBLICAL CONCEPTS FOR CHURCH PLANTING AND PROPER GOVERNMENT

2.1 Definitions of terms such as “concept” and a “paradigm” and a

discussion of their importance in our field of study

2.2 New Testament types of church planting and building

2.3 God’s plans and vision for the 21st

century’s governing church

CHAPTER 3: GUIDELINES FOR AN ANOITED AND GODLY CO-WORKER OF GOD

3.1 Spiritual characteristics of someone who desires to work for God

3.2 The apostolic mission of the believer and the congregational ministries

3.3 Basic defining features of a believer who desires to work for God

CHAPTER 4: THE CHURCH AS A GROUP OF BELIEVERS PASSIONATE ABOUT GOD’S VISION 72

4.1 The importance of the individual destiny of each believer in Christ

4.2 The ultimate corporate destiny of the local church

4.3 The importance of vision with respect to making churches true

apostolic bases

4.4 The process of establishing God’s vision for apostolic bases

CHAPTER 5: THE CHURCH IN THE HOME AS CELL OR CARE GROUP


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5.1 The modern home cell church

5.2 The care group as a vital part of modern church life

CHAPTER 6: THE LOCAL CHURCH AS AN EARTHLY INSTITUTION AND ITS CREED

6.1 The modern local church as a legal institution

6.2 The church’s statement of faith that governs the ethics and conduct of

believers

CONCLUSION

ENDNOTES

BIBLIOGRAPHY


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INTRODUCTION

EDIFYING THE CHURCH: THROUGH THE IVES OF GOD’S PEOPLE

On one level, this book is a discussion – based on the book of Acts and on the

New Testament in general – of some of the basic matters involved in organizing a

local church. On another level, it seeks to show how the Early Church functioned

outside the “temple” setting as a host of committed labourers who served the Lord

by improving and edifying the lives of church members and reaching out from the

homes of believers to the community.

My aim has been to produce a training manual that is simple to use and easy

to understand so that you, the reader, will obtain the maximum benefit and

knowledge from it. Essentially, you should expect to be introduced to the dynamics

of church life with the vision to prepare you for the work of ministry, so you might

experience God’s pleasant and perfect will for you.

I believe it will certainly strengthen your spirit (Ep 3.12; Ph 1.20; 1 Jo 2.28;

3.21; 1 Ts 1.5); help you grow in spiritual stature towards the likeness of Christ (Jo

51; Hb 11.1); ensure that the anointing of His Spirit keeps flowing through you (Tm

1.12; Rm 8.38; 1 Jo 5.4; Jo 15.4; 2 Co 5.21; Ps 32.2-5; 77.8); and, help His nature to

be formed in your heart so that you may please Him.

Furthermore, it will also help to develop a true disciple’s heart (Lk 14.26;

17.32; Hb 11.1, 6), filled with the faith that comes from the Word of God. For I know

God intends all believers to obey the teaching of Paul to Timothy in 2 Timothy

chapters 2 verse 2:

And these things that you heard of me among many witnesses, the

same commit to faithful men, who shall be able to teach others also.

This was obviously an instruction to a preacher of the Gospel who was still

young in the ministry, but it also applies to any believer who desires to serve Jesus

Christ, especially when preaching His Gospel. (1 Tm 6.14; Hq 2.14; 1 Jo 3.1-15; 1 Pt

1.).

Finally, I would like to thank a few people who helped me to publish this book:

To my dear Filomena wife and children, Roberto and Liane for allowing me to labour

in it; to Armando and John Figueiredo for their support towards its publication; to

Marianne Murphy for its first editing stage; and to Linda Yates for editing this book

– English is not my mother tongue.


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Chapter One

DEFINITION OF THE CHRISTIAN CHURCH

TO ANSWER WHAT IS THEW CHURCH

This chapter describes various aspects of the church, in order to define it in

broad terms. It is important to understand, what the church really is, before we go

any further.

1.1 A BASIC DEFINITION OF THE CHRISTIAN CHURCH

The first root of the word “church” derives from the Greek “ek-klesia”, which

means an assembly of individuals called from outside the meeting-place, to play a

role, while meeting as citizens; even to take parliamentary decisions, that would

affect a whole region, and those that live in it. At first Christians also used the word,

to describe the New Testament tabernacle of God on earth – His dwelling place –

just like the Tabernacle of David. (Mt 16.18; At 15.15-17)

Eventually, the literal Christian sense of the word became that of the meeting

of the people of God, after being called together for that purpose: that is, the

congregation (or assembling or gathering) of the people called by God to be the

citizens of the Kingdom of God with the purpose of adoring and worshipping Him.

The word “church” in the Christian sense has two connotations. It is the universal

mystical Body of Christ, (Mt 16.18; At 20.28; Ep 2.21-22); and, the local church for

the congregation of the believers living in that place. (Mt 18.17; At 13.1-3; 15.4) So

the church appears to be both visible and invisible. (Hb 12.7-24; Rv 2.2, 11, 17, 26;

Mt 13.24; At 12.5).

Some of the basic assumptions of what the “church” is are mentioned below1:

The church consists of the people of God, who are redeemed by Jesus Christ,

who do not feel that they belong to this world, but rather to the family of God in

heaven; their priority in life is to develop a personal and intimate relationship with

God, to please and worship Him in spirit and in truth, and to keep growing in the

knowledge of Him while they live on earth. (1 Co 1.2; 10.32; Hb 11.1-6; 12.22-24;

13.12-14; 1 Pt 1.18-19; 2.4-10)

1 Almeida, João Ferreira de, Translator, Bíblia de Estudo Pentecostal, revista e corrigida, (CPAD, Casa Publicadora das Assembleias de Deus, with Life Publishers,

Deerfield, Florida 33442-8134. USA. 1995), p.1422.


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The church is a community of believers who separate themselves from the vile

and ungodly ways of the world, demonstrating in their lifestyle a high and heavenly

code of ethics and morals. This is so because of their born-again experience of the

nature of God in them. (2 Co 6.16-18; Lv 11.44; Dt 7.3; Ed 9.2; Jo 17.15-16; 2 Tm 3.1-

5; Jm 1.27; 4.4; Rm 12.9; Hb 1.9; 1 Jo 2.15; Gl 1.9)

The true church is the Temple of the Living God and of the Holy Spirit, which is

also called the Church of Jesus Christ, implying complete separation from all

immorality, iniquity, sin and transgression. (1Co 3.16; 2 Co 6.14-18; 7.1; Ep 2.11-22;

1 Pt 2.4-10).

The true church is called the “Body of Christ,” since her union and

identification with her Head - Jesus Christ – is essential to her very existence. (1 Co

6.15-16; 10.16-17; 12.12-27; Ep 1.22; 4.15; 5.23; Cl 1.18). And the church is also

called “the bride of the Lamb or of Christ,” which emphasises the absolute

devotion, faithfulness and loyalty she must demonstrate towards her “bridegroom,

in her true and profound intimate fellowship with Him.” (2 Co 11.2; Ep 5.23-27; Rv

19.7-9)

The Greek word “koinonia,” meaning fellowship or communion, is a symbol of

the church. In other words, the church is a spiritual fellowship inhabited by, led and

baptised by the Holy Spirit, and living in true unity with the Holy Spirit, in “agape”

love – that is, the love of God. (Lk 11.13; Jo 7.37-39; 20.22; At 1.5; 2.4; 8.14-17;

19.1-7; 2 Co 13.14; Ph 2.1; Ep 4.4) It is also a visible and real fellowship that

demonstrates true brotherly and mutual love in practical and down-to-earth ways.

(Jo 13.34-35)

The church is also the column – or earthly manifestation – of truth, deeply

embedded in her foundation, which is Jesus Christ, the spiritual living Temple of

God. (1 Tm 3.15; Ph 1.17; 2.3; Ep 4.1-15; Jd 3). She is often described as an army

whose members are spiritual soldiers who fight against Satan, demons, evil spirits,

principalities and powers in the heavenly regions. These soldiers fight with the

Word of God as their sword; they are empowered by the Holy Spirit, Who uses

them to defeat all evil forces and cancel their wicked deeds, while providing true

spiritual freedom for human beings. (Ep 6.10-17; At 26.18; Hb 4.12; Rv 2.16; 19.15,

21).

The church is the people of God who have eternal hope, believing that their

Master, Jesus, will return to live with them physically. (Jo 14.3; 1 Tm 6.14; 2 Tm 4.8;

Tt 2.13; Hb 9.28). She is edified by Jesus Christ, Who also stands as her one and only

true foundation. (Mt 16.18; At 20.32; 1 Co 3.11; 2 Tm 2.19). There have been deep

discussions about what the rock of the church is. Is it Peter himself? Is it Peter’s

faith? Is it Peter’s confession? Or is it Christ Himself? The Scriptures, however,


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demonstrate that, as H.D.M. Spence and Joseph S. Exell put it in their The Pulpit

Commentary: Volume 15, Mathew, “we may simply say… the confession which

Peter made expresses the foundation, the rock-truth of Christianity, every doctrine

of which rests secure on the Divine-human Sonship of our Lord. Peter is taken as

representing this rock-truth, because he was the first distinctly to give it

expression.”2

1.2 THE CHURCH IN THE BOOK OF ACTS

The book of Acts highlights the beginnings of the Christian era as the

Tabernacle of God among humankind, through which He would manifest the power

of the Kingdom of Heaven on earth. Luke is the author of this book of the New

Testament and he wrote it to his friend Theophilus, a name that means “a friend of

God.” So the book of Acts is for all God’s friends.

Much of the focus of our study will be on matters related to the “church

embryo” described in chapters 1 and 2 of the book of Acts. From these two chapters

the book of Acts moves on to describe a church that has grown to maturity, to the

stage of duplicating itself in other cities like Samaria and Antioch. But in this chapter

we will deal briefly with the founding of the first local church in Jerusalem.

The embryo of the Christian Church, the disciples, met immediately after

Jesus ascended into heaven to elect a new member. (At 1.12-26). It is certain that

Jesus rose from the dead, and appeared to His disciples several times. (v.3). Jesus

promised that He would send the Holy Spirit to live in and with His disciples. (v.4-5,

8). The Holy Spirit would give them power to be witnesses everywhere and to

everyone. (v.8). Jesus ascended to heaven, and two angels stressed that He would

come back again one day. (v.9-11). Then they elected Mathias to replace the dead

Judas Iscariot.

As the first followers of Christ waited in faith for the fulfilment of the

“promise of the Father,” they were spectacularly baptised with the Holy Spirit, on

the Day of Pentecost. (At 2.1-12). The event was the fulfilment of the prophetic

Feast of Pentecost. (v.1). The disciples were all together, seated in the same upper

room as before, probably the house of a relative of Barnabas. (v.1). The sudden and

extraordinary occurrence began with a sound that came from heaven, like that of a

mighty, rushing wind which filled the whole house. Then there were tongues of fire

that split to embrace and settle on the head of each person present, and, finally,

everyone started to speak in other tongues – as the Holy Spirit allowed them. (v.2-

4). The dramatic impact was so powerful that thousands of foreign people who

2 Spence, D. M. and Joseph S. Exell, The Pulpit Commentary: Volume 15, Mathew, (Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan. USA. [?]),

p.167.


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were in Jerusalem at the time ran to find out what was happening in that

neighbourhood, and were astonished because the disciples were speaking many of

their own home languages. (v.5-12).

The events of the Day of Pentecost fulfilled the “promise of the Father.” The

results were twofold: a new boldness in the preaching of the leaders, (At 2.14-36),

and the impact of the message preached by Peter. (At 2. 37-45). Firstly, Peter and

the Apostles occupied their leadership roles as envisioned by Jesus, their Master,

and Peter preached his first leader’s message. (At 2.14-36). Next, almost 3000 souls

repented, were baptised in water, received the Word of the Lord willingly, and

joined the newly established church. (v.37-41). Finally, all those who believed

persevered in the doctrine of the Apostles, in fellowship, in the breaking of bread,

and in prayer. They feared God together; they lived in unity and together, and had

common interests and goals.

The new religious paradigm established by the Church in Jerusalem ensured

that all believers both ministered and were ministered to, daily, in the Temple and

in their homes, and that they also evangelized their neighbours. (At 2. 46-47). The

believers involved themselves in church affairs daily – overcoming challenges

together. (v.46). Attending “Temple activities” was their first priority, whatever

their occupation. Wherever and whenever a church assembly was organised, it was

to worship, preach, and to catch the apostolic corporate vision. (v.46). On non-

assembly days they gathered in their homes to apply what they had learned at the

assembly service; to eat together; to worship and encourage one another; to

minister to the specific needs of the believers; to enjoy their new faith with joy and

simple hearts; and to evangelise the lost. (v.46).

The wonderful result of the ministry in the temple and in the houses of believers

was daily church growth, given in an extraordinary way by the Lord of the harvest.

(At 2. 47). The believers praised God daily, and found increasing and broad social

favour. (v.47). And so every day the Lord added new saved people to the church.

(v.47).

1.3 BASIC CHARACTERISTICS OF A LOCAL CHRISTIAN

CHURCH: THE CHURCH AS A LOCAL SPIRITUAL

BODY OF CHRIST

The Church manifests physically as a local congregation of believers who aim

to be true saints of the Lord. It is the physical grouping of spiritual, born-again

believers who decide to express their worship publicly where they live. Some of the


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basic characteristics of a local Christian church are mentioned below so as to

summarise3 what the “Church” is.

The so-called New Testament “church of Jesus Christ” is the association of

believers united by the Spirit of God, who meet as a local congregation. They

diligently and earnestly seek a relationship with God that is truly spiritual and based

on the Bible, and live in Christian brotherly love. This is demonstrated by personal,

loyal and faithful commitment to the Lord and to the brethren. (At 12.5; 13.1-2;

16.5; 20.7; Rm 16.3-4; 1 Co 16.19; 2 Co 11.28; Hb 11.6).

Because of the powerful testimony of faithful believers committed to the local

church, sinners are attracted to the Gospel displayed in the church members’ lives.

Many are saved, being born again and baptized in water. As the Lord adds them to

that congregation, they join the local church, become committed to its members

and take Communion with them. (At 2.41-43; 4.33; 5.14; 11.24; 1 Co 11.26).

The moving of the Spirit should be free in the local church and believers must

be baptized in the Holy Ghost, so they may live filled with Him and be led and

taught by Him. This personal experience will be seen by those around them. (At 2.1-

12). The Holy Spirit should flow freely in the local church and all His gifts should

operate frequently in a normal manner as spiritual tools for the benefit of God’s

purposes on earth. (Rm 12.6-8; 1 Co 12.4-11; Ep 4.11-16; At 2.18,43; 4.30; 5.12; 6.8;

14.10; 19.11; 28.8; Mc 16.15-18).

Every local church is a congregation led by men and women of God that are

appointed by Him to do so. They are Apostles, Prophets, Evangelists, Pastors, and

Teachers, who teach the saints to do the work of the ministry. (Ep 4.11-16).

The believers were filled by the Holy Spirit and He used them with His spiritual

gifts to prophesy, to heal the sick, and to cast out demons. (At 5.16; 8.7; 16.18;

19.12; Mc 16.15-17). They were faithful and dedicated to their Lord, diligently

searching for revelation from the Scriptures, so as to be faithful to the teachings of

the Gospel and of the Apostles by understanding and then practicing their spiritual

and Scriptural teachings. (At 2.42-47; 6.4; 18.11; Rm 15.18; Ep 2.20; Cl 3.16; 2 Tm

2.15).

Each local congregation of believers met corporately every first day of the

week – on Sunday – to worship their risen Lord Jesus, to celebrate their common

faith in God, and to edify themselves mutually through the teaching and the

preaching of the Word of God and by the manifestations of the Holy Spirit in the

meetings. (1 Co 12.7-11; 14.26; 1 Tm 5.17). The local congregation of

believers was a church composed of holy, humble, disciplined, reverent, zealous,

3 Almeida, João Ferreira de, Translator, Bíblia de Estudo Pentecostal, revista e corrigida, (CPAD, Casa Publicadora das Assembleias de Deus, with Life Publishers,

Deerfield, Florida 33442-8134. USA. 1995), p.1657.


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God-fearing saints, who lived as in the presence of their Holy and Mighty God, the

Father of their Lord Jesus Christ, Who died for them, as well as under the anointing

of the Holy Spirit. (At 5.11).

The saints were deeply concerned about, and careful with, the purity of their

local church, so as to please God in every respect; and therefore disciplined the

false prophets and teachers, as well those who committed sin. (At 20.28; 1 Co 5.1-

13; Mt 18.15; 2 Jo 9-11; Gl 1.9). The believers demonstrated mutual love and

fellowship in the Spirit, not only among themselves at a local level but also with

other local Bible-believing Christian churches. (Mt 7.21; 22.37-39; Jo 5.24; 8.31;

10.27; 13.34; At 2.42-46; 15.1-31; 2 Co 8.1-8; Gl 1.9). The believers in the local

congregation were involved with the spiritual activities organized by the church

leadership such as fasting, vigils and prayer, so the anointing of the Holy Spirit

would keep flowing freely among them. (At 1.14; 6.4; 13.2; Rm 12.12; Cl 4.2; Ep

6.18).

The local community of the believers had a different culture from that of the

rest of the materialistic and idolatrous world. They suffered for the love of Jesus

through their new, holy, heavenly culture; taking up their own crosses to follow

Him, as a public testimony. (At 2.40; 4.1-3; 5.40; 9.16; 14.22; Rm 12.1-2; 2 Co 6.17;

Gl 1.4; 1 Jo 2.15-16).

The spiritual leaders of the local church were believers who were chosen

because of their highly Christian moral conduct, their knowledge of the Scriptures,

their ability to teach spiritual things, and their capacity to manage the affairs of the

congregation. They were expected to protect and propagate the Christian faith and

to show spiritual qualities that came from their truly converted hearts. (At 14.23;

20.17-35; Mt 18.15; 1 Co 5.1-5; 6.20; 1 Tm 3.1-7; 2 Tm 4.1-4; Tt 1.5-11; Ez 3.20-

21;34.1-10).

The local church also had other spiritual ministers such as deacons and door-

keepers, who dealt with the practical and material affairs and needs of the

congregation. (At 6.1-6; 1 Tm 3.1-13; 1 Cr 15.24; Jo 10.3). The local church is a

missionary church which sends ministers to plant other local churches elsewhere in

the world, thus obeying Jesus’ Great Commission: “…go into all the world and

preach the Gospel to all nations.” (At 2.39; 13.1-4).

According to Matthew chapter 16 verses 13 to 19, the church must have a

Kingdom vision, purpose and life. She must reveal who Jesus is in a glorious manner,

(v.13-16); access to the church must be by means of the revelation that flows from

God the Father, (v.17); church life must depend on the believer’s change of nature

with respect to qualities of sonship and an upright lifestyle, (v.18); the church is

built by Jesus Christ and believers cannot build it without Him, (v.18); the church


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will prevail against the gates of hell and has authority to subdue enemy forces,

advancing the Kingdom of God into new social dimensions and territories, (v.18);

the keys of the Kingdom have been given to the church, so it can become the

controlling force in the heavenlies, ruling in the spiritual realm, (v.19); in this

manner the church impacts the heavenly regions as well as the city and its

surrounding areas. (v.19).


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Chapter Two

BIBLICAL CONCEPTS FOR CHURCH

PLANTING AND PROPER GOVERNMENT


This chapter will be an overview of several New Testament concepts of church

planting and government building, which will help us to understand God’s vision for

the modern, local church.

2.1 DEFINITIONS OF TERMS SUCH AS “CONCEPT”

AND “PARADIGM” AND A DISCUSSION OF THEIR

IMPORTANCE IN OUR FIELD OF STUDY

The church of the last days will be saturated with the power of God and will

manifest His glory, which will be released by revelation from the Scriptures. The

Holy Spirit will manifest His supernatural and spiritual gifts through signs and

wonders in the life of the local church. These spiritual phenomena will supersede

the existing congregational, spiritual experience with the Lord; new dimensions of

anointing will break forth. As Dr. Jonathan David states in his Apostolic Strategies

Affecting Nations, in church gatherings there will be an extraordinary increase of

the manifestation of God’s living presence, beyond the consciousness and

conviction of the need to repent from sin, under the absolute control of the

anointing of the Holy Ghost.4 Nevertheless, the destiny of the church is obviously

linked with some major New Testament concepts of church building; each model,

when applied, has its own results. These models of church building are: the

Jerusalem model; the Ephesus model; the Antioch model; the Roman model; and

the home church model.5

The word “concept” can be defined as a way of thinking which governs and

overrides all opinions, providing the underlying moral structure for any action or

behavior. That is, a concept is a fundamental building block used in thinking which

allows the mind to apply the truth already believed in the heart. By implication, if

4 David, Dr. Jonathan, Apostolic Strategies Affecting Nations, (No. 4, Taman Mas Ria, Jalan Junid, 84000 Muar, Johor, Malaysia. Second Edition. 1999), p.7.

5 David, Dr. Jonathan, Apostolic Strategies Affecting Nations, (No. 4, Taman Mas Ria, Jalan Junid, 84000 Muar, Johor, Malaysia. Second Edition. 1999), pp.[79]-

125.


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the concept is wrong, the person will have difficulty applying a good principle in his

or her life, because, basically, concepts rule the belief system while principles rule

systems of behavior. To put it simply, a concept is a paradigm, a typical example, a

pattern, or a model of something.6 Everyone has a set of rules which define

personal limits, instructing the individual how to behave, with the aim of being

successful in life.

Therefore people behave the way they do because the concepts in their

minds which govern their belief systems influence and determine their behaviour.

Thus, a paradigm is a way of thinking, perceiving reality, establishing values and

meaning and visualizing something that may happen in the future. Because

concepts influence belief systems, which influence behaviour, Christians must use

correct New Testament concepts of church building, to ensure that their churches

grow and are spiritually blessed.

2.2 NEW TESTAMENT TYPES OF CHURCH PLANTING

AND BUILDING

The New Testament presents several types of church building concepts, of

which some are positively useful and others are not to be followed. The concepts

not to be followed are the Corinthian model, the Galatians’ model and especially

the Laodicea model; while the positive ones to be studied are the Antioch model,

the Ephesus model, the Roman model, the “church in the home” concept, and,

most of all, the Jerusalem model. Sadly, the Corinthians set a bad example with

their pride and lack of spiritual discipline and order; the Galatians unfortunately

quickly departed from the sound doctrine of Jesus and of the Apostles; and the

Laodicea church simply lacked spiritual substance. Christians should follow the good

examples of the Jerusalem model, the Antioch model, the Roman model and the

Ephesians’ model – these we shall describe in more detail.

Highlights of the Jerusalem model of church planting and building: Most

importantly, this church started in a unique supernatural manner, had the first

apostles, was filled with the Holy Spirit, and demonstrated profound awe towards

God and a profound zeal for God’s prophetic Word. (At 2.43-47; 3.4-8; 4.33). The

apostles were Jews who had lived in Palestine all their lives and all they really knew

was the city of Jerusalem with its religious, theological (but traditionalist) “spirit”

and the city authorities. Their leadership style was therefore marked by their

cultural, theological, and temporal (secular) views. As problems arose and they

needed a proper solution, they just increased their leadership, as the election of the

6 Soanes, Catherine, Ed., Oxford Paperback Dictionary Thesaurus & Wordpower Guide, (Oxford University Press, Great Clarendon Street, Oxford OX2 6DP.

UK. 2001), p.640.


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deacons indicates. (At 6). Until then, no church leaders such as evangelists,

teachers, pastors, prophets, presbyters or deacons had existed. Leadership

developed gradually, although it does not seem that the church had a specific

program for leadership training and development. The apostles managed the

finances and made the financial and administrative decisions for the whole church.

(At 2.44-45; 4.36-37). Missionary expansion of the church took place not because

the apostles decided to obey Jesus’ direct order, but because the church was being

persecuted. So Philip went to Samaria, and others went to Phoenicia, Antioch,

Joppa and Lydia. (At 6.5; 8.1; 9.32-42; 10.5-6; 11.19). Apostles Peter and John

eventually travelled to Samaria and later sent Barnabas, Saul and other ministers to

confirm and strengthen the work of God elsewhere in the mission field. (At 11.30;

11.27; 15.22). These apostolic trips became more frequent and regular as prophetic

teams were sent out from Jerusalem to visit other local churches like Antioch. (At

11.27; 15.22; 21.8-9).

Nevertheless, in the beginning the apostles did not make specific plans to

manage church planting – they just supervised the missionary endeavours of the

believers. The apostles stayed at the mother church in Jerusalem to ensure order

and continued revival there. (At 8.1). They never established an apostolic base with

the vision of church planting. One of the main problems faced by the church of

Jerusalem was its tendency to give preference to one ethnic group, the Jews, in this

way exalting one culture above the others. This could, obviously, have opened the

door for ethnic arrogance and the temptation to exalt cultural matters above

Christ’s morals, values and significance. Moreover, the temptation to export their

regional culture must have been great, but this would obviously have been in

conflict with reaching more cosmopolitan societies.

As Dr. David put it: effective cross-cultural ministry eliminates boundaries,

which is essential for church growth. Developing a multi-cultural pattern of thinking

makes a local church relevant to the society it is in7. Yet, to be suitable, the

interpretation and preaching of the Gospel must be Scriptural rather than culturally

adaptable. Interestingly, the first Council of the Church was trans-cultural and not

Jewish. (At 15.13-29).

Other problems of the Jerusalem model were that its leadership was too

focussed on their city, and too much power and attention was given to certain

leaders. This created a pyramid style of leadership in the church, as church

members had little influence on their corporate destiny and future. (At 15.13-21).

This was wrong, because members of a church, and particularly those actively

involved in some area of ministry, must share the vision, the life and the ministry of

7 David, Dr. Jonathan, Apostolic Strategies Affecting Nations, (No. 4, Taman Mas Ria, Jalan Junid, 84000 Muar, Johor, Malaysia. Second Edition. 1999), pp.[91]-92.


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the pastors. Unfortunately, that kind of leadership used a centralized type of

administration, which operated on the basis of crisis management; expressing itself

because of pressure rather than because of creativity and freedom. (At 6.1-6). As

Dr. David further refers: good management identifies opportunities and then tries

to avoid problems. A further problem was that the Jerusalem style of church

leadership lacked proper apostolic structure, was slow in missionary endeavours,

and had a strong emphasis on the local church rather than on the global mission of

Christ’s vision and kingdom. This is not to say that churches should all embark on

establishing denominations, but rather that they should focus on other apostolically

structured local churches.

Highlights of the Antioch model of church planting and building: This church

started because of the testimony of scattered believers, who spoke firstly only to

Jews. Eventually some of them spoke the Word to Greeks also, (At 11.19-30), and

they successfully established a multi-cultural local congregation. These believers

David call “breakthrough believers.”8 As he puts it, they started the church; they

were moved by the Holy Ghost to overcome cultural limitations and a fear of

people, taking the responsibility to reach out and evangelize on their own

shoulders, both continuing in the faith they had learnt in Jerusalem and putting into

practice the new revelation that salvation was for Gentiles also. Because they were

creative in making the effort and the church became a reality.9

The church was a multi-cultural and multi-racial congregation of believers,

accommodating all without compromising the Gospel message. Various nations

were even represented in its leadership. Although the believers lived with the

reality of persecution, they never let go of their evangelistic calling to share the

Gospel with the world, being prepared to move under the leading of the Spirit, in

any circumstance, as ministers of God. They had a Kingdom vision, purpose and life.

(Ps 110.1-2; Mt 6.33; 16.13-19; Jo 3.1-8). They also had a number of leaders, who

were humble enough to submit to the apostolic authority of Barnabas when he

arrived, truly honouring him. (At 4.36-37; 13.1). They permitted each member to

express him- or herself freely, allowing their gifts to benefit the whole church

without limitation or fear. (At 13.1-3) Prophets brought revelation while teachers

applied the Word practically to church life and all ministered harmoniously and

graciously.

Another characteristic of the church at Antioch was that it became an

administratively autonomous church that functioned as the headquarters of the

missionary work in that region and beyond. The church developed a distinct local




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identity that would eventually be transplanted to new churches. Interestingly, later

mission stations became local churches, only relating to Antioch by their

relationship with the Apostle Paul, who was a missionary of Antioch. Antioch never

established a centralised form of structure and ecclesiastical government to control

the other new churches.

The Antioch church continually planned and financed new apostolic trips to

plant new churches in other cities. Apostolic teams trained by the church were sent

out periodically to start new churches and then to come back to Antioch to report

on their progress. As each new church was planted, leaders were trained:

presbyters and deacons were ordained to take care of the flock of God and to

manage the church autonomously (by self-government). They were taught to be

responsible for their own church growth, new ministry training, and missionary

programs. Therefore, the Antioch model promoted the development of ministry

gifts for the shepherding and management of the people of God. This model of

church planting provides for the reproduction of ministers. (At 11.25-28; 13.1-3).

While being autonomous, however, this church still received spiritual help

from ministers visiting them from the mother church, which quickened the

ministries in the local church, e.g. when they received prophets from Jerusalem.

They then did the same for other churches by providing specific ministries for

specific identified needs, or matured ministries for the edification of that local body.

(At 15.32-40; 16.1-2, 11-40; 17.1-15; 18.19-21; 1 Ts 3.1-6). The pattern was to

establish proper leadership in each local church as soon as possible. This leadership

structure promoted church growth. Although the leaders were at first just simple

believers – as when Barnabas first took over the spiritual leadership and later when

Paul joined the ministerial team – the growth rate of the church in the Antioch

region and beyond was maintained. (At 11.21-26). The church kept on growing and

after some time other ministers such as Prophets and Teachers also became

involved in the work of God in the church. (At 13.1-3).

It is interesting that Barnabas did not ask Jerusalem to send the Antioch

church ministerial help in times of need, but rather searched for Saul, who would

eventually be trained to be the Apostle Paul, because the local ministry was multi-

cultural in orientation - while the church in Jerusalem was more suited to the Jewish

nation. Because she had a vision for global evangelization, the church at Antioch

was generous, giving financial support - even to the mother church when she was in

need (At 11.29-30), as well as supporting its own missionary endeavours. (At 11.25-

29; Gl 2.7-8).

Compared to the church of Jerusalem, (regardless of membership size), the

leadership style of the church at Antioch was more dynamic, more creative and

more visionary in assuming responsibility for the Christian growth in the whole


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region. (At 11.21-24). The church of Antioch had an apostolic burden for reaching

the whole region, rather than just the city. (At 14.26-28; 15.35-36).

Another characteristic of the Antioch church was that it was spiritually

inclined, as we are told that the members ministered to the Lord, prayed and

fasted, and received direct prophetic information from Him. (At 13.1-3). Only the

Antioch church undertook specific missionary planning. (At 13.1-3). And this

benefited the various mature ministries, conferring more authority on each ministry

and clarifying its interaction and role within the apostolic team. It increased both

the apostolic anointing of the apostles and the impact of the church on society at

large.

Although the church at Antioch was theoretically autonomous from the

“mother” church at Jerusalem, she was still interdependent with her. From this we

can learn that churches need to depend on other churches for their existence and

the accomplishment of their prophetic destiny.

Paul’s vision of church planting was here very clear. His vision of church

planting was the basis for the establishment of the future of Christianity as outlined

by the itinerary of his missionary trips. The five cities he focused on were

strategically chosen. Antioch was the point of departure for the caravans to

Mesopotamia; Ephesus was a trampoline for Asia Minor; Thessalonica was the

doorstep of Macedonia; Corinth was the first port of Greece into the Adriatic and

Aegean Seas; and Rome was the heart of the Empire, “the extraordinary open door”

for church evangelization and further planting. Clearly, Paul used a systematic

strategy to spread the Good News and its accompanying vision of church planting,

taking into account the prevailing economic, geographical and political

environment.

Highlights of the Ephesus model of church planting and building: Priscilla and

Aquila, who had worked with Paul at Corinth (At 18.1-3), were taken to Ephesus by

him to learn about the city and start the work of God there. They met Apollo who

had some disciples but was not following the way of the Lord properly so “they

taught him more precisely the way.” (At 18.18-28). Eventually Paul came to impart

his apostolic anointing on the congregation with whom Apollo, Priscilla and Aquila

had laboured. (At 19.1).

Thus Paul set out the apostolic basis of the church’s spiritual and operational

guidelines, that is, the solid apostolic and prophetic foundational truths she needed

in order to reach out successfully to both the region and society in general. (At 19.2-

6). After three months, Paul moved the disciples from meeting in the synagogue to

a rented school of philosophy of a certain Tyrannus. (At 19.9-10). As a result of this

move, the Gospel was spread very widely across Asia. (At 19.10). The apostolic


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presence of Paul increased the effects of regional evangelism, deliverance from

demons, miracles and the church’s general spiritual influence on the city. (At 19.9-

10). Thus the previously evangelistic congregation became an apostolic and

prophetic one. (At 20.1-17).

One of the characteristics of this church was that it was established under an

evangelistic, pastoral and teaching ministerial anointing, and at first therefore

lacked the prophetic and apostolic gifting needed to penetrate and transform

society. Generally, a church will grow according to the ministerial nature, anointing,

and calling of her senior minister. The members of an Ephesus type of church will

show the ministerial tendency of the anointing of their senior minister in their

spiritual character. The story of the Ephesus church shows how vital it is for a

church to relate to an apostolic authority, as happened when they received and

followed Paul’s leadership. Because of the three years of impartation and

leadership by the Apostle Paul, the Ephesus church also became a missionary

church, sending missionary teams to other parts of the region. (At 19.20-22; 2 Co

2.12-13). The church benefited, therefore, from the apostolic influence of the

Apostle Paul’s leadership, as men and women with apostolic anointing worked with

him to penetrate the entire region.

Highlights of the Roman model of church planting and building: According to

Acts chapter 28 verses 14 to 31, when Paul was taken to be presented to the

Emperor, Roman brethren came to greet him. So, the church was probably started

like the Antioch church, by Christian soldiers, merchants, or visitors since we read in

Acts chapter 2 verses 10 that some “visitors from Rome both Jews and proselytes”

witnessed the events of the Day of Pentecost at Jerusalem, (At 2.10; 18.2; 23.1; Rm

1.7, 15). The Apostle Peter and later the Apostle Paul also helped in the

development of the church. History tells us10 that they were both martyred in

Rome, one day apart: Peter, being crucified in the circus of Nero and Paul,

decapitated close to the Via Ostiana. (At 28.14, 28-31; Rm 1.7). Again, the principle

of starting a church in a metropolitan city was applied here and the church grew in

numbers from all strata of society, until it was eventually hidden away in the

catacombs. Apart from Paul’s leadership, this Christian mission had little

administrative organization, not even being based in a specific centre. It was

spontaneous in nature, and developed underground so that it could be safely

propagated in secret. But it was established.

One main characteristic of this church was that it received both the Apostles

Peter and Paul, who worked together and endured persecution and martyrdom

together. It is interesting that two such mature and able apostles as Peter and Paul

10 Rops, Daniel, História da Igreja de Cristo: A Igreja dos Apóstolos e dos Mártires, (Livraria Tavares Martins, Porto, [Portugal]. 1956), pp.114-115.


19

joined forces in a single church to further the work of God throughout the Empire,

as confirmed by Paul’s Epistle to the Romans where he tells them of his intention to

be sent by them also to preach in Spain. No doubt they believed they were both

needed in Rome to further the work of God throughout the Empire. (Rm 15.24-28).

This church model fulfils the vision of a mega church in a city, which can influence

an entire country and even its neighbours. This vision of “the church in the city” had

been developing for a while, known as it was as the “churches of the gentiles” in

Romans chapter 16 verses 4. At least 38 cities and other places are mentioned in

the New Testament to show that Christianity began essentially as an urban and very

cosmopolitan religion that suited all strata of society. (Rm 16.4; At 9.31; 15.3; 21.7-

16; 11.19-21; 13.1-2; 1 Pt 5.13; Rv 1; 2; 3; Rm 16.1; 1 Co 1.2; 2 Co 2.1; At 9.10, 19; At

13.1-6, 13-14, 24, 51; 14.1-5, 25; 16.9-40; 17.1; 18.10-14, 16-34; 19; 20.1-36; 21.1-6;

27.1-6; 28.1-14; Cl 1.2).

At this stage of church history, a number of church models or concepts of

church were accepted in Rome, such as the above-mentioned “church in the city,”

“church in the provinces,” and “church in the house.” Moreover, the concept of

“church’ had come to mean both the universal Body of Christ (or “The Church”) and

the local church (or “The Churches”). The Apostles, however, did not create a

denomination with a centralized governing headquarters.

The “church in the home” model of church planting and building: The “church

in the home” concept of church planting and building is mentioned in the New

Testament several times. The churches which did not have buildings for their

gatherings were the true “house-churches.” Some examples of this church planting

concept were found in cities and other places such as: Jerusalem, (At 2.46), Rome,

(Rm 16.5), Corinth, (1 Co 16.19) and Colossi (Cl 4.15; Pm 2). This church model was

limited only by geographical location, being spiritually one with all the churches

although geographically separated. (1 Co 7.17). And this model was not specifically

planned but rather spontaneously applied as the need arose to host a group of

believers somewhere in the city or in the province. (At 2.46; 1 Co 16.5, 19; Cl 4.15;

Pm 2).

2.3 GOD’S PLANS AND VISION FOR THE 21ST

CENTURY GOVERNING CHURCH

Recently a new term has been introduced to express the concept of God’s

ideal local church: “the governing church.” In this section we will discuss a synthesis

of what the vision for a local church should be today. As has been highlighted by Dr.

Jonathan David in his Blueprint for Governing Churches11

this type of vision is linked

11 David, Dr. Jonathan, Blueprint for Governing Churches, (No. 4, Taman Mas Ria, Jalan Junid, 84000 Muar, Johor, Malaysia. 2005), p.[41].


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with the proper apostolic ministerial maturity that results from the mature spiritual

interaction of the other five-fold-ministries as in Acts chapter 13 verses 1 to 3. In

this section we shall comment on some of his thoughts concerning governing

churches.

God has a specific and well-planned vision to build His church. His planned

vision is being strategically detailed according to New Testament doctrinaire codes,

with the aim of furthering His eternal Kingdom on earth before Jesus returns. This

vision is given by Him to spiritually mature apostolic hearts across cultures, as

detailed strategic plans for church building. (1 Co 3.10; Hb 5.8; 8.5; Ex 25.40; Ep 3.3-

4; 2 Pt 1.4; Jo 5.8). The vision applies the life, the purposes and the truths

concerning the existence of the Tabernacle of David, (At 15.16-18), in an excellent

way. (1 Co 12.31; Mk 6.56).

This God-given eternal definitive plan was brought forward through the

ministerial hearts of the apostolic fathers from New Testament days. It envisions

spiritual newness for the freedom of movement of the Spirit and absolute

obedience to, and honour of the Word of God and is in accordance with the ancient

ways of the Lord. (1 Sm 6.8; 1 Cr 13.6-7; 15.13). Therefore, the local church of the

21st

century must be built according to the rediscovered original plans of God for its

establishment and function. And the management of the local church should not be

done according to secular ways or world systems, but rather according to spiritually

mature and ministerial God- inspired ways. (Hb 10.1). And its existence should

pursue the extension and expression of the principles of the Kingdom of God on

earth, through its redemptive and restoring apostolic and prophetic message. (Lk

17.21; Mt 6.33; Hb 12.27-28). The church must preach the benefits of salvation as

well as the eternal prophetic purposes of God for a human society living with the

message of the cross of Jesus. (Ep 3.10-11).

God presents the need for biblically accurate church building through proper

governmental principles. According to Exodus chapter 25, verses 8 and 9, God

ordered Moses to build a tabernacle exactly as he saw it in heaven. (Ex 25.31-40).

One of the items of furniture in the Tabernacle of Moses was the Golden Altar of

Incense that was to be placed in the Holy Place, that is, the second compartment.

(Ex 30.1-10; v.6). We should, however, take note that, when the author of the

Epistle to the Hebrews saw the heavenly Tabernacle, the same Altar had moved to

another place in heaven. Hebrews chapter 9, verses 3 to 5, demonstrates that the

Altar of Incense was now in the Holy of Holies, while in the times of Moses it was in

the Holy Place.

Another item of furniture that was in the Holy Place was the Golden

Candlestick, which represented the anointed and illuminating Church of Jesus

Christ. (Rv 1.12; Mt 5.15; Mk 4.21; Lk 8.16; 11.33; 12.35; Zc 4.2). But since the veil


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was torn apart when Jesus died, the Candlestick – that is, the people of God – was

positioned in front of the Ark of the Covenant as the people of God worshiped

freely in the Tabernacle of David at Mount Zion.

(2 Sm 6.17; 1 Cr 15.1; 1 Cr 16.1; Is 16.5; Am 9.11-15; At 7.44-46; 15.12-17; Hb 9.24-26; Is. 28.21; 2 Cr 1.4; 1 Cr 16.1; 2 Sm 6.17;

11.11; SS 1.5; Gn 4.20; 13.5; 18.16; 25.27; Jr 6.3; 49.29; Ps 91.10; 132.3; Dn 11.45; Is 16.5; Ex 33.7-11; Nm 12.5-16; Dt 31.14-

15; 2 Sm 6.17; 1 Cr 15.1; 16.1; 2 Cr 1.4; 2 Sm 6.3; 6.9-12; 1 Cr 17.5; 2 Sm 6.17; 1 Cr 15.1; 16.1; 2 Sm 1.4; 7.6; Is 16.5; Ex 33.7-11;

Nm 12.5-16; Dt 31.14-15; 2 Sm 6.17; 1 Cr 15.1; 16.1; 2 Cr 1.4; 1 Cr 17.5; 2 Sm 6.2-17; Ps 18.11; Jb 36.29).

These two examples demonstrate that apostolic fathers must study the

Scriptures accurately and in the utmost detail to build really spiritual local churches,

according to the detailed prophetic plans of God. Scripturally mature ministries that

are able to perceive God’s details in order to build His church accurately are

therefore needed. They must focus on their calling, with a passion for building

God’s church, giving a proper spiritual perspective on all prophetic Scriptures

concerning the church. Moreover, they must have the wisdom to gather all the

resources needed for Biblically accurate church planting and development. (1 Cr

11.2-10; Ne 2.12-18; 4.11-15). They must also receive the designs and values of the

Kingdom so they can build according to the mindset of Jesus and not their own, as

they dwell in Zion and allow God to work through their hearts, minds and lives as

described in Psalms chapter 110 verse 2:

The Lord will stretch forth your strong sceptre from Zion, saying: Rule in the midst of your enemies.

God’s idea is for apostolic teams to establish churches with a vision to keep on

building: There have been many churches based on a “bless me” model – like the

city of Ai - but God intends His Church to be more than that – like the city of Bethel.

(Gn 12.8; 13.3; Hb 11.10). Ai was blessed, but it only represented a constructing site

while Bethel was symbolic of a built house. (Ep 4.11-16; Js 7.1; Gn 28.13-22; 35.1-3).

In fact, Bethel was both earth’s entrance to heaven and heaven’s entrance to earth,

that is, a hub of God’s activities on earth, the headquarters where God’s strategies,

tactics and actions were planned. (Gn 28.12-17; Ps 110.1-2).

This “building and blessed” vision must accomplish the meeting of individuals’

deep internal human needs – even those they do not feel – and this requires true

prophetic insight. The church must also focus on the processes and purposes of God

for its near future, and position itself spiritually according to God’s eternal plans.

The “building and blessed” vision makes all true Christian believers as partners in a

corporate prophetic destiny through their local churches. (Js 3.17). This vision is

obviously based on the establishment and growth of the Kingdom of God and its

associated values.

Since this “building and blessed” model of church planting is centred on the

vision of the Kingdom of God, it requires that God establish His leaders, who will be

spiritually courageous and lead according to God’s instructions in their hearts so as


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to fulfil His prophetic vision and plans for the local church’s corporate destiny.

Therefore, mature ministries will not negotiate or compromise their God – given

destiny for the building of their local church. And this will open the channels for

God’s grace to flow through their local church into the rest of society and even to

prophetically and apostolically shape the following generations.

God’s idea is to establish governing churches. As a summary of what just has

been discussed, God intends to establish strong local churches to be the epicentres

and hubs of His moves on earth – local churches that will be actively involved with

God’s plans and activities, spiritually prevailing to advance His Kingdom’s influence

and dominion. They should do so through their ability to keep the heavens opened

above their region and environment, and even far away in foreign lands.

These strong local churches are a spiritual, intellectual, visionary,

inspirational, and material resource centre, deeply prophetic and apostolically

ministerial. Growth is the natural and expected result of the healthy way in which

they are planted and the godly way in which they are managed. Eventually, these

types of churches become apostolic corporate spiritual structures that are able to

reproduce themselves elsewhere, just as strawberry plants do. (At 20-28-32; Ps

19.1-4; 110.1-6; 1 Sm 3.1; Mt 21.13; Ep 2.6; Rv 12.8; Mt 6.33; 12.28-29; 16.19; At

19.15; Rv 11.15).

Another of the most noticeable characteristics of these strong churches is that

they keep the heavens open for the Holy Spirit to flow freely in His spiritual

dynamics and interactions with the believing church so as to touch society at large.

(At 13.2; 16.17-25; 19.15). In this way these churches terrify hellish demonic forces

and subdue all fear, always prevailing over the gates of hell, and so exalting their

Lord Jesus Christ.


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Chapter Three

GUIDELINES FOR AN ANOITED

AND GODLY CO-WORKER OF GOD


In this chapter we shall address some guidelines for an anointed and godly co-

worker of God as we find them in the Scriptures.

3.1 DEFINITIONS OF TERMS SUCH AS “CONCEPT”

AND “PARADIGM” AND A DISCUSSION OF THEIR

IMPORTANCE IN OUR FIELD OF STUDY

There are several scriptures that inform us of the spiritual characteristics a

Christian ought to portray in his or her life, when desiring to serve God, for example

as a home cell leader.

In Philippians Chapter 1 verses 3 to 6 we find some of these characteristics:

This type of believer influences his or her pastors greatly. Pastors thank God

whenever they remember such believers. (v.1). They do so genuinely; such believers

produce continuous remembrance in pastors’ hearts. They thank God exactly as

Paul thanked God, pouring forth his gratitude to Him for the Philippians’ spiritual

gifts, fervently and without reserve. (At 27.23).

The impact not only causes remembrance, but also deep prayerful joy. (v.4).

The Greek word used for “prayer” and “request is “deesis”, which literally means

“my supplication.” It implies not only a lifting up of the pastor’s heart before God,

but also an earnest entreaty for a necessary gift. Moreover, this prayer is filled with

joy – “joy” being the “key word” of the entire epistle. It is so wonderful when

believers cause thanksgiving, earnest prayers and joy in their pastor’s heart, instead

of sorrowful and painful interceding!

The fact that he has partnership and fellowship in the Gospel is what makes

the pastor so happy. (v.5). This partnership between pastors and godly believers has

continued from the beginning until now, to further the Gospel of Jesus Christ. The

Apostle Paul thanked God for the co-operation of the Philippians and their attitude


24

towards the work of the Gospel. The Philippians helped to prosper the work with

their prayers, their labour and their liberal financial giving to support the work in

general. This sacrificial giving had occurred from the beginning; gifts had even been

sent to Paul when he was at Thessalonica and Corinth. And it continued even after

ten years, when Paul wrote the Epistle to the Philippians; even Rome was a

benefactor. (Ph 4.10).

The believer who wants to work for God gives the pastor confidence for the

future. (v.6). In his letter to the Philippians, Paul referred not only to the past but

also to the present and the future, because he could count on their loyalty and

partnership to further the Gospel, with perseverance.

Another characteristic of these believers is that, having begun a good work,

they keep working towards its accomplishment. (v.6). They do so in self-

consecration, with self-sacrifice, sometimes of their bodies and souls, to provide the

hard labour and financial support that is needed. (Ph 2.12-17). These believers also

persevere until the “day of Jesus Christ,” keeping on and on, perfecting themselves

and the work of God. (v.6). The “day of Jesus Christ” may be interpreted as the day

of the believer’s death or their departure to be with the Lord. And Paul’s words “in

you” meant “in their hearts” and not just “among them.” In other words, part of the

work God was doing in them until their last day on earth was the perfecting of their

hearts.

In 1 Timothy chapter 3 verses 1 to 3 we find some more characteristics of a

good partner of God in His work to further the Gospel. The first characteristic of a

believer who is relevant to God’s work is that he or she desires to be in leadership in

the church, because this is a “good work.” (v.1). The Greek word used here is

“oregetai” which literally means “to stretch out his/ her hands after.” (1Tm 6.10; Hb

11.16). The other Greek noun used is “urexis,” which means “appetite or desire.”

(Rm 1.27). It is a good work for the believer to have the desire or appetite to work

for God and then to do something about it by stretching his or her hands to reach

for it.

Paul mentions here the office of bishop, someone who is a supervisor in the

work of God, or someone who visits God’s flock in their homes.12 A bishop has

always been involved with the overseeing of a particular flock. (At 20.28; 1.20; Ps

108; Lk 18.44; 1 Pt 2.12, 25; Ph 1.1, Tt 1.7). But it was only much later in the sub

apostolic age that “episkopos,” the Greek word for bishop, was used in Christianity

to refer to the “chief overseer” who had “deacons and priests” under him like

Timothy and Titus. This was probably because the first Apostles used to visit the

12 Spence, H.D.M. and Joseph S. Exell, Ed., The Pulpit Commentary, Volume 21, First Timothy, Wm. B. Eerdmans Publishing Company, Grand Rapids,

Michigan, U.S.A. 1962, p. 50.


25

churches and so were there only temporarily, to oversee the work of God. (Mt

25.36, 43; Lk 1.68-78; At 7.23; 15.36, Jm 1.27).

Believers who are anointed and godly co-workers seek a “good work” for their

Lord Jesus. (v.1). The relevant Greek word here, “kalon,” literally means

“honourable and beneficial.” The believer who works for God must also be without

reproach. The Greek word “anepileptos”, which literally means “not open to attack

and blameless,” is used here. (v.2; 1 Tm 1.7; 6.14). Such a believer must be like a

boxer who does not leave any part of his body exposed to the adversary in the

boxing ring.

He or she is respectful in marriage, which he or she considers to be for life. (v.2; Tt

1.6). As Paul says: the worker “must be” the husband or wife of one wife or

husband. (v.2). According to Spence and Exell, this statement of Paul simply means

that the bishop should have only one wife. (Rm 7.2-3; 1 Co 7.8-13, 39; Gn 2.24). He

or she must behave properly, as a respectful person who sets an example in

marriage. A believer who desires to work for God is “temperate;” the Greek word

in the original text, “nefalion,” means “to be sober or temperate as a person of

good manners.” (1 Tm 1.11; Tt 2.2; I Ts 5.6; 2 Tm 4.5; 1 Pt 1.13; 4.7; 5.8; Lk 21.34).

A godly believer is also “sober-minded,” or “sufrona” in the Greek, which means

literally “to have a sober or sound mind; to be reasonable, sensitive and serious.”

(v.2; Mk 5.15; Lk 8.35; 2 Co 5.13; Rm 12.1-3; Tt 2.6; 1 Pt 4.7). He or she must also

display “good behaviour” from the Greek “kosmion” that means, “to be in order,

prepared, adorned, decorated, beautiful, attractive, modest, respectable, and

honourable”, (v.2). This is the opposite of “kosmikos” which means “worldly or

earthly.” (Mt 12.44; 25.7; 23.29; Lk 11.25; 21.5; 1 Tm 2:9; Rv 21.25; 1 Pt 3.5; Tt 2.10;

1 Tm 2.1, 9; 3.2).

Another characteristic of the believer who desires to serve God, says Paul, is that he

or she is “given to hospitality.” (v.2) The Greek word used is “philoxenon” that

means “hospitable” or “devoted to be a friend.” (1 Tm 3.2, Tt 1.8; I Pt 4.9; At 16.31,

Mt 11.19; Lk 7.6; 11.6-8; 16.8; 21.16; 23.12; Jo 15.13-15; At 20.24; 27.3; Jm 2.23;

4.4; 3 Jo 15).

A further characteristic of the believer who loves to be fruitful to God, especially in

those areas which involve the sharing of the Word, is that he or she must be “able

or apt to teach” which in Greek is “didaktikon”. This means he or she must be

instructed in and know the word of God, so as to be able to teach others the same

truths. (v.2) He or she must also teach! (1 Tm 3.2-16; 2 Tm 2.24; 3.10; Jo 6.45; I Co

2.13; Rm 12.7; 15.4; Mk 7.7; Cl 2.22; 1 Tm 1.10; 4:6; Tt 1.9). Another Greek word

closely related to “didaktikon” is “didaskalos,” which refers to the person who

teaches or the professor. To be a teacher is to be in a position of respect and


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honour, (Mt 8.19; Mk 10.17; Lk 9.38; Jo 3.10), especially in the Christian church. (At

13.1; 1 Co 12.28-31; Jm 3.1).

The godly worker of the Lord is also not given to vices or to wine. The original Greek

is “me paroinon,” which literally means someone who is “quarrelsome over wine.”

(v.3) but the general sense of the phrase refers to excess in any area of life. (Mt

11.19; Lk 7.34; 1 Pt 4.3).

The believer who desires to please the Lord and work for Him is not violent; or, in

other words, he or she is emotionally self-controlled. (v.3). The Greek word used is

“me plekten” or “plektes,” which refers to a choleric person who is easily angered

and likely to become involved in fights. (1 Tm 3.3; Tt 1.7).

The godly believer is also “not greedy for money or given to filthy lucre,” (v.3). The

original Greek word is “aisxrokerdes” which means ambitious, avaricious or

niggardly. In other words, the one who desires to work for God must not have a bad

attitude to money, being neither too keen to gain more nor too slow to part with

what he or she has when someone is in need. (1 Tm 3.1, 8; Tt 1.7; 1 Pt 5.2). There

are other Greek words related to “aisxrokerdes” which also mean something

indecent, obscene, shameful, dishonest, mean, and vile, such as “afilarguron” which

means “a lover of money, avaricious, greedy, stingy, tight-fisted, or niggardly.” (1

Tm 3.3; Hb 13.5). Paul also mentions “gentleness” as a characteristic of those

believers who desire to work for God. (v.3). The Greek word is “epieike”, which is

associated with meanings such as gentleness, graciousness, clemency and

tolerance. It therefore means to be kind and gentle.

Finally, the believer who desires to work for God is “not contentious or

quarrelsome.” (v.3). The Greek word is “amaxon” which is related to “amaxos,” that

refers to a pacifist or someone who avoids fights. (1 Tm 3.3).

In 1 Timothy chapter 3 verses 4 to 7 we find some characteristic qualities of

leadership required to serve God well. The foremost quality of someone who

desires to work for God is that he or she must “rule his or her house well.” The

Greek word used here is “proistasthai” from “proistemi” which means “to be in

front, to lead, to direct, to be preoccupied with, to care for or to help, to be

occupied with or engaged with the house of God.” (1 Tm 3.4-12; 5.17; Rm 12.8; 1 Ts

5.12; Tt 3.8, 14). This is very important, because the “episkopos” or bishop is

required to oversee the “house of God” as the high-priest did in the Old Testament.

(1 Cr 9.11; Ne 11.11).

Ruling his or her house well implies that the “children” must be in “subjection” with

“all gravity.” The first Greek term used is “upotage” and it means subjection,

subordination, submission or obedience. (2 Co 9.13; Gl 2.5; 1 Tm 2.11; 3.4). The

second Greek word used is “semnotetos” which comes from “semnos” that means


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worthy of respect, serious, dignified, honourable, worthy, holy, and above reproach.

The term is also related to “semnotes” which means reverence, dignity, seriousness,

honesty and decency. (1 Tm 2.2; 3.4; Tt 2.7). In short, Paul is saying that the children

of a bishop must not embarrass him – they must exhibit that seriousness and

sobriety of conduct which is in accordance with their father’s office. (1 Tm 1.14).

This is why Paul asks in verses 5: “For if a man does not know how to rule his own

house, how will he take care of the church of God?”

In verse 6 of 1 Timothy chapter 3, we find that someone who desires to serve God

must not be a novice or neophyte. The Greek word used is “neofuton” from

“neofutos” that means a new convert or, more literally, a tree in a plantation. (Ps

127.3; 128.3; 144.12; Is 5.7). Therefore, someone who was recently converted and

received into the church of Jesus Christ must not serve God as a co-worker

straightaway. (1 Co 3.6; Is 41.3). The reason why the bishop must not be a novice is

that he or she must not be “puffed-up.” The Greek word for this term is “tufutheis,”

which is related to “tufoomai,” which means to be filled with pride or to exalt him-

or herself in the same manner as Lucifer did towards God. (1 Tm 3.6; 6.4; 2 Tm 3.4).

The term derives from “tufos” meaning to smoke or to burn slowly, (Mt 12.10), and

so also to be obscured by smoke or to become light and empty.

“The condemnation of the devil” comes upon the proud person and someone who

desires to work for God should obviously be free from such condemnation. This

condemnation of the devil may mean two things: it can be the same condemnation

put on the devil because of his pride, which caused him to fall from God’s heavenly

grace; or it may also mean the accusation made by the devil against the believer,

since the meaning of the Greek “krima” is associated with “krino” which is

translated into English as “to accuse.” (Jd 9; Jb 1.9; 2.4-5; Mt 4.1; 13.39). The word

“krina” literally means a process of decision or judgement, a verdict, and a

punishment. (1 Co 6.7; Rm 11.33; Mt 7.2; At 24.25; Hb 6.2; 1 Pt 4.17; Rv 20.4; Mk

12.40; Lk 24.20; Rm 2.2; 3.8; 1 Co 11.29-34; 1 Tm 5.12; 2 Pt 2.3; Rv 17.1).

And in verse 7 of 1 Timothy chapter 3, we find that the person who desires to work

for God must have a good reputation among those who are outside the church in

society. The Greek expression is “marturian kalen,” which highlights the importance

of the good character of the Christian worker or leader. It literally means someone

who is ready to be a witness even to the point of giving his or her life as a martyr to

affirm the truthfulness of the testimony. (At 6.3; 10.22; 16.2; 22.2; Hb 2.5, 39; 3 Jo

12; Mt 18.16; Mk 14.63; At 6.13; 7.58; Hb 10.28; At 1.8, 22; 26.16; Rm 1.9; 2 Co

1.23; 1 Tm 6.12; Hb 12.1; 1 Pt 5.1; Rv 11.3; At 22.20; Rv 1.5; 2.13; 3.14; 17.6).


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3.2 THE APOSTOLIC MISSION OF THE BELIEVER AND

THE CONGREGATIONAL MINISTRIES

It must be properly understood that each member of the Body of Jesus Christ

has a personal ministry given by Him for spiritual and godly service to God, to him-

or herself, his or her fellow church members and to the community at large.

As a definition of Christian apostleship: Apostleship comprises all the functions

and activities of the Body of Christ that aim to further the purpose for which the

Church was established, that is: the spreading of the Kingdom of God through all

the earth for the glory of the Father; the enabling of all human beings to share

redemption and the free gift of salvation of Jesus Christ; and, that, through that, the

entire human race may enter into proper relationship with Him. (At 11.19-21;

18.24-26; Rm 16.1-16; Ph 4.1-6).

Governmental ministries and apostleship as performed in church life as

congregational ministerial gifts: Congregational ministerial gifts are concepts used13

by Rev. Frank Damazio in referring to the variety of gift-functions performed by the

church membership. The early church was organized so that all members of every

congregation would play an active role in the church’s life. From within its

membership the local church had a variety of people with different spiritual and

ministerial gifts that were useful to the whole body of believers.

Two main areas were distinctly acknowledged: there were those who laboured

in the Word of God, preaching or teaching; and there were those involved with the

congregational ministries. (1 Co 12.4-11; Rm 12.3-8). This was soon viewed by the

church as church government and congregation. Those performing church

government ministries never had control over the congregation (Ep 4.11-16);

instead, they had a pastoral character with an elevated sense of ethics and morals

to preach and teach the Word of God. And those who performed congregational

ministries did so knowing they were doing an essential Christian duty in the service

of God; they worked spontaneously, enthusiastically, voluntarily, and with love for

the “saints of the Lord.” In any case, both areas of ministry were considered more

as services and appointed duties, rather than positions, so they thought it was the

believer as saint minister that sanctified the office rather that the office that

sanctified the minister.

Therefore, both government ministries and congregational ministries are

faithful acts of loving service to the Lord and to the church and society. Ministry has

always been based on service. Throughout the entire Bible, godly personages are

13 Damazio, Rev. Frank, The Making of a Leader, (Bible Temple Publishing, 7545 N. E. Glisan Street, Portland, OR 97213. USA. Revised edition. 1988), p.12.


29

called servants of God, for example: Abraham, (Gn 26.24), Moses, (Ex 14.31; Nm

12.7-8; Dt 34.5; Js 1.1-7), Joshua, (Ex 33.11), Caleb, (Nm 14.24), Samuel, (1 Sm 3.9),

David, (1 Sm 29.3; 1 Cr 17.4) and Elisha, (2 Kg 9.36; Is 20.2).

Moreover, domineering leadership was rejected in the New Testament as

illegitimate and improper for the Church of the Lord because it is carnally based and

minded. (Mt 20.20-28; Ez 34.1-16; 2 Co 1.23-24; 1 Pt 5.1-5; 3 Jo 6-11; Rv 2.6, 14-15,

20-25). Instead, the true leader, or worker of God, liberates believers to think fresh

God-given ideas and their participation in the work of God equips them to excel in

their ministries – so as to produce godly, meaningful and eternal results. The truly

God-appointed minister therefore has a godly motivation, a desire to serve his or

her Lord and Saviour, and is guided by the Holy Spirit into his or her ministerial

function – as Jesus Himself was. (Lk 4.16-19).

3.3 BASIC DEFINING FEATURES OF A BELIEVER WHO

DESIRES TO WORK FOR GOD

The following are some basic defining features of a believer who desires to

work for God through his/ her ministerial gift.

Biblical requirements for key spiritual Christian leaders are as follows: The

Christian servant must be spiritually and morally mature, have a good reputation,

be a good performer of his or her tasks, depict a lifestyle of sound doctrine and

behave as a servant of God in the service of others. (Gl 5.22). Spiritual keys to

Christian leadership are: availability, faithfulness, transparency, the honesty of a

pure heart, servant hood, and responsibility.

Regarding the basic responsibilities of the Christian servant we should

consider these. According to the Bible the Christian servant must feed the flock of

God, (1 Pt 5.2-4), take care of the sheep of Jesus, (Jo 10), work for the increase of

His herd, (At 1.8), and also gather the lost sheep. (Is 40.11). Furthermore, the

functions of leadership mean that the person working for God must exert a godly

influence over the other believers. He or she must discern the needs of others, must

be able to communicate with and accept others, and must be able to lead others’

thoughts towards Biblical patterns. He or she must promote proper godly

interaction in Christian relationships; he or she must be able to lead the people of

God to solve conflicts by focussing on the solutions rather than on the problems;

and he or she must be able to help others to reach their common God-given goals.


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Chapter Four

THE CHURCH AS A GROUP OF BELIEVERS

PASSIONATE ABOUT GOD’S VISION


Chapter 4 is an overview of various aspects related to the ultimate objective

of the church as a corporate entity of believers. This will be discussed firstly in terms

of the importance of the individual destiny of each believer in Christ; and, secondly,

in terms of the corporate destiny of the Church and its ultimate goal.14 There is also

a section on the importance of establishing a vision of apostolic bases as local

churches.

4.1 THE IMPORTANCE OF THE INDIVUDUAL DESTINY

OF EACH BELIEVER IN CHRIST

Biblical patterns, principles, and promises must be integrated into church life

and into the life of each individual believer if a fresh revival is to happen soon. The

God-given destiny of every believer must therefore be carefully considered.

Every believer has a particular and specific destiny. That is, every individual

on earth has a God-given destiny – whether he or she discovers it, or not.

Therefore, everyone should earnestly seek their destiny; otherwise they will simply

pass through life without a real reason to live. (Pv 29.18).

Finding one’s personal God-given destiny is as important as choosing between

going to heaven or hell. (Jo 8.12; Is 55.9; Ec 3.11). Everyone on earth needs to fulfil

God’s appointed destiny and vision for his or her life, rather than arbitrarily

choosing a personal path – and this eternal vision for the believer’s life can only

come from God. As the believer seriously walks with God, he or she will find His

specific ways for him or her. (1 Co 3.11-15).

Concerning the importance of the lordship of Christ over the believer, all

believers must understand that they are not separate from the rest of the Body of

Christ, but that they must submit ultimately to the Lord Jesus Christ as the Head of

His Church. (Mt 7.20-21). The lordship of Christ over believers is about their willing

submission to Jesus, Who knows the exact destiny for which each one was created.

14 Meares, Don, The Church’s Ultimate Goal: Corporate Destiny In The Local Church, (Albury Press, 2448 East Lewis Street, Suite 4700, Tulsa, Oklahoma 74137,

USA. [?]), pp.11-41.


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(Hb 6.1-2). Submission to the lordship of Jesus is what leads every believer to his or

her role in His Church. God is absolutely determined to see the life of every believer

turn out just as He planned it in eternity; since He was the One Who carefully

formed even the smallest detail of everyone on earth. (Jm 2.17; Hb 11.6). And what

a privilege it is for each believer to discover and to fulfil his or her God-given eternal

destiny on planet earth! (Jo 10.4-5). One’s God-given destiny – which is according

to His absolute will - includes every aspect of one’s life, such as marriage, education,

one’s job and church involvement. (Jr 29.11; 1 Co 12.18).

Believers who have not lived according to God’s vision for their lives can

change. No matter how many mistakes believers have made in life, they can return

to their specific and eternal God-given destinies. An illustration of this process is the

way in which the Potter’s Hands formed a new, whole vessel out of an old, broken

one. (Jr 18.1-6). Believers, however, should remember that they are personally

accountable before God for all the information He has given them concerning their

futures. Nevertheless, they must also never forget that God is on their side to help

them as they start again to discover their purposes in life and to fulfill their

destinies.

The ultimate corporate destiny of the local church

The local church is composed of individual believers who associate themselves

with a specific eternal project entirely designed by God. As soon as they discover

their God-given specific destinies, the next step is to become involved in the

corporate destiny of their local church.

The spiritual concept of corporate destiny was conceived by the Head of the

Church. Jesus Christ is the only Head of the Church: all believers must submit to Him

and follow all His instructions. (1 Co 11.3; 12.14-29). Just as every part of the human

body contributes to the proper functioning of the whole body, so every believer

contributes to the proper functioning of the Body of Christ. (Mt 11.15; 1 Co 12.28-

29).

Every church has a specific assignment and task to perform on earth, under

the guidance of the Holy Spirit, and the headship of Christ. Every church, then, must

listen carefully to God’s voice and instructions. (Mt 11.15). By His divine power, God

leads each believer to become a member of a particular local church, so as to help

with the spiritual building of that local congregation as it works towards the

fulfilment of its God-ordained destiny. God does this not to control the person but

so that he or she may fulfil his or her eternal destiny to the full, both in terms of

eternal fruit and personal joy.

Thus, while the individual destiny of each believer depends on specific and

individual God-given plans, it is also intrinsically linked to the corporate destiny of


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the local church. The individual both play a role in the corporate expression of his or

her local church and share a common destiny with it. God wants His children to be

part of His family that is united in Christ. God’s ultimate desire and goal is that, by

adoption, every new believer becomes part of His family, which is united in Jesus

Christ by the Holy Spirit. God is the Father in heaven of His family, which is the

Church.

Every single local church exists by God’s design and has a corporate destiny

for her members. When God looks at, or speaks to, local churches – as He did in

Revelation – He sees them corporately, not as individuals. (Rv 3.7-11). Just as the

human body is led by its head, so also must every local church be led by her Head,

which means that believers must submit to the leaders of the local church as His

appointed authority. In this way, the corporate blessing and anointing of God is

linked to the individual’s submission to God’s appointed authorities.

Nevertheless, although believers must submit spiritually to their spiritual

leaders in the local church as God-ordained delegated authorities within the

corporate structure, this must never be in violation of their personal God-given

specific destinies. (Ho 4.6; Ep 5.22-23; 6.1) While every believer is equally important

to God in value, each one has a different and specific function to accomplish.

4.2 THE IMPORTANCE OF VISION WITH RESPECT TO

MAKING CHURCHES TRUE APOSTOLIC BASES

This book is in agreement with Dr. Jonathan David and others that God is busy

establishing true apostolic and prophetic bases as His headquarters for regional,

national, and even international Kingdom advancement. A discussion on the matter

follows.

There is a need for legitimate succession and continuity of the move of God in

the local church. The vision that starts with a man of God cannot end with him

alone; rather, it must be imparted to other people of God according to a legitimate

spiritual succession for the sake of continuity. In other words, the spiritual dreams,

prophecies and visions of the senior shepherd must be imparted as seeds to new

generations of spiritual leaders functioning as ministerial sons. (Ec 2.16-20). When

this process takes place, an apostolic base is established in that local church. The

Antioch church is a perfect example of an apostolic base, which went through all

the development phases. (At13.1-3; 14.26-28).

To the careful observer, God has a habit of working through apostolic

succession through various generations of His servants. (Gn 4.25-26; At 19.1, 8-12).

Paul’s example of this continuity in apostolic succession is best demonstrated at


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Corinth as the phenomena affected the whole region’s religion, spirit world,

business environment and political sphere. (At 19.13-16, 17-20, 24-25, 38-41).

There are some reasons for apostolic bases. Firstly, the local church needs to

be an apostolic base so as to become a spiritual womb that can give birth to the

new move of God in the region, because He does not arbitrarily touch society at

random. (2 Sm 8.1). Secondly, there is a need for apostolic bases to train and

prepare future apostolic ministers, so the work of God may be implemented

through multiple corporate leaders. (At 13.1-3). Thirdly, the apostolic base is

needed for the reproduction of ministerial sons to ensure legitimate apostolic

succession and a new breed of ministers who will walk circumspectly before God

and people, and so bear fruit effectively for eternity. (Ph 2.19-24; Jo 5.19; 8.38;

14.19-11; Lk 16.12; Rm 8.1).

Fourthly, the building of the apostolic base is a model or pattern for other

churches. Fifthly, apostolic bases concentrate on corporate visions that focus on

affecting, influencing and changing society. (Pv 29.18). Sixthly, apostolic bases allow

believers to position themselves in higher spiritual dimensions to rule and reign

with Christ and prophetically to shape the region’s spiritual atmosphere according

to God’s design. (Gn 4.25-26; Lk 5.17; At 11.23). And seventhly, apostolic bases

serve as God’s strategic headquarters where He develops spiritual tactics designed

to attack and remove the enemy’s forces from the region.

4.3 THE PROCESS OF ESTABLISHING GOD’S VISION

FOR APOSTOLIC BASES

God aims at establishing bases on earth, but there is a patterned process for

this. The first stage of the implementation of God’s base is the pioneering vision

that sets prophetic guidelines and patterns for the future development of His

activities. This pioneering vision contains the prophetic thoughts and ideas of God

as seeds for revival in the region in years to come. The pioneering vision also

contains elements that encourage a collective faith to build up with respect to the

reality of future moves of God in the region. And, finally, this pioneering vision

carries the means to motivate the people of God in the apostolic base for Kingdom

implementation and growth.

The second stage is about the vision’s empowerment of God’s people in the

local church, preparing them for the hard work of implementing His eternal ideas

for the region This phase of the base apostolic vision brings power and authority to

the people of God so that they start preparing for the implementation of God’s

prophetic thought for the region. In other words, they start working seriously


34

towards turning the specific vision of God into reality in the region through their

local church. The vision also accelerates the implementation of God’s specific vision

for the region. It also means that God’s people will accept responsibility for, and

assume the authority of, active roles and functions in the local church.

Furthermore, they will grow in accountability as they seek higher positions in

God’s structure in the region so that they can fulfil their corporate goals.

The third stage is the corporate vision which clearly defines the purpose of the

local church for the Kingdom’s advancement in the region. At this stage individuals

leave their individuality behind so as to embrace fully God’s corporate destiny for

their local church. Thus, individualism gives way to the corporate destiny of the

local church, and strong individual church leaders make space for team ministries

appointed by God. (Ep 4.11-16). At this stage of the corporate vision, then, the

church’s personal or individual character is replaced by the expression of the

corporate God-given vision for that local church, according to the heavenly specific

plan for the region.


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Chapter Five

THE CHURCH IN THE

HOME AS CELL OR CARE GROUP


In this chapter we will discuss the cell church or care group as modern

concepts for church planting. Today there are various styles of church in the home

– all somehow taken from Biblical patterns. They are called: “the Jetro cell” type

based on the model applied by Dr. David Youngi Cho in South Korea; “the G12 cell”

type based on the model of Rev. César Castellanos in Colombia; “the J12 cell

church” type that is a combination based on both previous models and compiled15

by the pastors of Little Falls Christian Centre in South Africa; and the “care group”

type of home church, based on the model applied by Dr. David Rogers of Church on

the Rock in the USA.

Firstly, let us consider the Jetro cell church. This model of cell church is

considered a classic type in the modern-day church, involving groups of believers

from the same local church. When each group reaches eight in number, the training

of a new home cell leader begins, so that he or she can start a new group when the

existing one has 15 members. The Jetro cell model, then, is all about multiplication.

Formal training is done in a classroom, and practical training is done in the

home cell group, where the trainee is allowed to lead either the worship or the

preaching. Each group of five cells then forms a sub-zone within the same

geographical area, which is led by a zone supervisor. Eventually every sub-zone

group is supervised by a zone pastor.

This model requires a comprehensive training program of about one year to

help new converts become cell leaders. It also requires that every home cell leader

takes the responsibility of mentoring two or three believers in his cell who might

eventually be future home cell leaders. A constant sense of urgency is needed on

the part of the members of the cell to reach out to unbelievers. This model uses the

method of establishing goals for the numbers of new people to be reached and

saved, and the numbers of new cell groups to be established. Financial goals are

also set. Home cell groups can aim either to reach everyone in general, or to target

specific economic or social classes or groups. And a group of 5 zones becomes a

district that requires a district pastor, who oversees about 1000 members.

15 [?], Composed by the pastors of Little Falls Christian Centre, The Essentials of Cell Church, (Cell Church International, P.O. Box 1206, Wilgeheuwel 1737, RSA.

1999).


36

Secondly, let us study the G12 cell church. This model, introduced by Rev.

César Castellanos, focuses on planting new cells instead of the multiplication of the

Jetro model. In the G12 case, the leader starts the structure by identifying 12

people who will form his or her cell group, which will be called the “mother cell

group.” Then, each of the cell members is encouraged to establish his or her cell

group on the same basis as the first one, ideally to create 12 “daughter” cells. The

valuable principles and goals established in the “mother” cell must be duplicated in

each “daughter” cell, but the relationship between the leader of the “mother” cell

and the “leader of the ‘daughter’ ” cell will not be broken. So, the “mother” cell

keeps meeting on, for instance, Mondays, while the “daughter” cell meets on

Wednesdays to ensure that the cell leader of the “daughter” cell is available to

attend his or her “mother” cell meeting.

The process keeps on developing: each cell member starts his or her own cell

to create “granddaughter” and then “great-grand-daughter” cells and so on. In the

G12 model, every member is viewed as a potential cell leader; every cell leader

attends two cell meetings per week and there is no need for zone supervisors,

because all instructions are given by the senior pastor. Very rapid and superficial

training is needed to produce enough new leaders to keep up with the exponential

growth.

Thirdly, let us think on the combined or J12 cell church. This is a combination

of the best features of the two previous models of cell church, with a vision of

spending less time in weekly meetings. Every member of the cell is viewed as a

potential leader, but cannot become one until her or she has undergone an

appropriate training process and his or her spiritual maturity and leadership skills

are considered suitable for the task. New leaders may emerge more rapidly and be

sent to start a new cell, even with only three or four members, and cells multiply

when they reach 12 members.

The church organizes four weekend encounters per year to join the believers

together and teach them specific Biblical themes which promote their spiritual and

church relational growth. Leadership meetings take place only once a month to

prevent the leaders from becoming tired out. One month the meeting may be for

administrative reasons, while the next month it may be for spiritual consultation.

This model does not require a zone pastor, because the district pastor relates

directly to the zone supervisors. And the relationships are maintained by such

meetings as: the weekly pastor’s meeting with the senior pastor; the weekly

pastors’ meetings with the zone supervisors; the monthly zone supervisor’s meeting

with the cell leaders; and the weekly cell group meetings between the cell leader

and his team members.


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The J12 cell group structure seems to be like this: First, the senior pastor

forms a leadership cell with some pastors and potential pastors and their spouses.

At the same time, church members are taught the principles and concepts of the

cell church structure. Second, the leadership cell chooses about nine potential

home cell leaders with their spouses to study the J12 structure of cell church. At the

same time, church members are provided with some small cell group experience.

Third, leadership cells, led by the nine home cell leaders, who have now been

trained with their spouses and have experienced the J12 structure, are formed. At

the same time, each member of the congregation is assigned to a geographical

zone. Fourth, more believers are chosen from the congregation to be trained as

future home cell leaders and are engaged in the training program. At the same

time, the leadership team must be empowered to become responsible to minister

to the zone members. Fifth, the congregation must be taken to form zones and

invited to join the nearest cell group in their zone. At the same time, every church

member ought to be challenged to become part of a cell group. Sixth, potential

leaders must be invited to get involved in the leadership training program to

develop future cell leaders. At the same time, a special event must be held in the

church to launch the cell groups. And, seventh, there will also be the need to form

leadership cells from existing cell leaders in order to promote leadership growth. At

the same time, members must be challenged to become home cell leaders.

And fourthly, there is also the need to highlight the care group model. The

care group cell church: The vision16

of Dr. David Rogers of Church on the Rock in the

USA is based on the fact that every church member needs relationships and

fellowship. He bases his teachings on cell structure on such Scriptures as those

found in the book of Acts. (At2.42-46; 5.42; 20.20).

His care group structure is set up in churches to help members to bear one

another’s burdens, (Gl 6.2), to be concerned with each other’s interests, (Pl 2.4), to

encourage one another (Hb 10.24), and to rejoice with one another. (1 Ts 5.16-17).

The aim is to establish a cell structure that provides high quality spiritual life such as

that experienced by the early church believers, based on relationships described in

three words: “sharing,” “caring,” and “bearing.” Obviously these care groups also

provide for evangelism and natural church growth. Between five and 20 members

meet in a neutral location for spiritual edification and evangelism. The main

purpose of the care group church structure is to train an army of modern disciples

of Jesus who will prophetically affect their generation through their worship of God,

their care for one another and their witness to the world.

16 Rogers, Dr. David, Care Group Manual for Fellowship and Outreach, (Church on the Rock, I-30 at Ridge Road, P.O. Box 880, Rockwall, Texas 75087, USA.

1986).


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The motivation behind the care group structure is the need to overcome the

difficulties that modern lifestyles and hectic personal schedules pose to the leading

of the Christian life. It does, however, require strong and genuine spiritual

relationships to keep believers in fellowship. The care group also provides a vehicle

for the Biblical purposes of church existence to be applied in daily life. Furthermore,

care groups exist to provide quality of life, spiritual growth and guidelines for living

the Christian life in a modern community. They also witness to non-believers.

Therefore, the care group system is seen as the Biblical way of maturing believers

for the work of the ministry.

Care group members may be geographically close or socially homogeneous.

They may meet once a week, but at least once a month. Their format may be

planned, but the Holy Spirit must be given permission to alter it. The format of the

care group meeting involves the following pattern: the first 15 minutes are for

introducing guests and answering some questions; the next 10 minutes are spent in

worship; the following 10 minutes are for the teaching of the Word of God; and the

next 15 minutes are used for the application of the sermon, including the answering

of questions related to it. Then, 10 minutes are used to pray for group needs,

another 15 minutes are used for outreach, the next 5 minutes are used to pray for

the harvest; and the last 30 minutes are for fellowship. The care group provides

good opportunities for a counselling and care ministry from one believer to

another, so those with problems do not need to go directly to the senior pastor.

Furthermore, the care group also invites members to participate in prayer

chains, children’s and old aged ministries and financial giving for the work of God as

well as for specific needs. And the leaders are encouraged to get involved in altar

ministry after the preaching of the congregational Sunday sermon.

Concerning the importance of the care group in modern church life: As we

find in the Scriptures, the New Testament Church was composed of people who

were saved, baptized, filled and led by the Holy Spirit and who preached Jesus

Christ as Saviour and Lord of all. They also had an unlimited vision that was carried

forward by a steadfast people of God, which is the ideal of the care group system of

cell church. (At 1.14; 2.1-4, 32-41; Ps 78.41; 81.10). The care group system also

cares for personal ministry – be it salvation, baptism in the Holy Ghost, individual

renewal or commitment to the Lord, provision of water baptism, assurance of

church membership, or any other provision that may be found to be necessary.

Furthermore, the meeting also includes a specific time for refreshments and fellowship at the end, so that the

people of God may socialize and interact, while the children are taken care of apart from the adults, in an

orderly manner. The care group system is really a balanced combination of the ministries of Mary and Martha.

(Lk 10.38-42).


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Chapter Six

THE LOCAL CHURCH AS AN EARTHLY

INSTITUTION AND ITS CREED


This last chapter provides an overview of various aspects related to the local

church as a legal entity and an earthly institution, as well as some notion of the

need for a Christian creed.

6.1 THE MODERN LOCAL CHURCH IS A LEGAL

INSTITUTION

According to the laws of most countries a local church is a legal entity; it must

be properly constituted and have a constitution that includes the guidelines of its

legal framework. This enables the church to open a bank account and to acquire

property in its own name, and obviously it also binds the activities of the church as

an institution under the national constitutional laws of the country.

Modern local churches must be legally registered, have internal formal

representatives and a bank account. In this way the local church is like any other

association or social organization and so it requires a name to be chosen by the

official state registration agency among other names forwarded. The church also

needs a constitution, which is usually similar to that of a non-profit organization.

This must be presented and approved by the church’s general assembly, and

sometimes ratified by the proper state agency. The local church also needs a bank

account to keep the church’s money, in accordance with the laws of the country.

There must be several signatories, and its cheques must be signed by at least two of

them.

The local church also needs formal representatives such as the president, the

treasurer, and the secretary to be appointed from the presbytery and deaconship of

the church. The church must also hold formal meetings as required by the laws of

the country for such legal entities and institutions as churches, NGO’s and other

associations.

Modern local churches establish themselves on private property which they

may own. The local church may rent a space or buy its own property for church

meetings and other functions. Some churches even build apartments for their


40

pastors to live in and others even some to be rented so to generate income for the

church’s activities. And so this is some sort of investment on behalf of the church.

6.2 THE CHURCH’S STATEMENT OF FAITH THAT

GOVERNS THE ETHICS AND CONDUCT OF

BELIEVERS

This has been a common practice throughout New Testament times - people

must know in simple terms what the reasons are for their belief in God. Most

Charismatic and Pentecostal believers use the following statement of faith. They

believe in One God, eternally existing and manifesting in three persons – Father,

Son and Holy Spirit. They believe in the Holy Scriptures known as the Sacred Bible,

composed of the Old and the New Testament, in their original writing, as fully

inspired of God, and accept them as their supreme and final authority for faith and

daily conduct. They believe that Jesus Christ was begotten of the Father, conceived

by the Holy Spirit, born of the Virgin Mary, and is true God and true Man as

Emmanuel, God with us.

They believe that God created human beings in His own image; that they

sinned and thereby incurred the penalty of sin which is physical and spiritual death.

They believe that the Lord Jesus Christ died for their sins as the proper and only

acceptable substitutive sacrifice for their atonement before God, according to the

Scriptures, and that all who believe in Him are justified and pardoned on the

grounds of His bloodshed. They believe in the bodily resurrection of the Lord Jesus

Christ, His ascension into heaven, and His present ministry as the forever Prophet-

King-High Priest of the Order of Melchisedek, Who intercedes and advocates for the

saints.

They believe in the personal return of the Lord Jesus Christ to reign on earth

with His saints. They believe that all who repent of their sins and receive the Lord

Jesus Christ by faith are born again of the Holy Spirit and thereby become children

of God. They believe in the baptism in the Holy Spirit which empowers and equips

believers for service, with the accompanying supernatural gifts of the Holy Spirit,

and in the fellowship with the Holy Spirit. They believe in divinely ordained

ministers appointed in church by Jesus Christ to be and function as Apostles,

Prophets, Evangelists, Pastors, and Teachers.

Regarding submission to proper spiritual authorities, they believe in the

principle that said authorities are in authority because they are under authority.

Therefore, church members must be subject to proper and legitimate authority in

all areas of life, e.g. the state, parents, school-teachers and pastors. They must also

be subject to church governance, sound apostolic and prophetic Biblical doctrine,


41

and Biblical morals and values with respect to personal behaviour. They believe in

the resurrection of both the just and the unjust, the eternal blessedness of the

redeemed, and the eternal banishment of those who reject God’s free offer of

salvation by faith in Jesus’ death on the cross.

They believe that the one universal church is the whole company of believers

redeemed by their Saviour and Lord Jesus Christ, who have been regenerated by

the Holy Spirit; that the local church on earth should take its character from this

spiritual, mystical and universal concept of church as the Body of Christ, and that

therefore, the personal new birth and personal confession of Christ as Saviour and

Lord are essentials of church membership. They believe in water baptism and in the

Lord’s Supper, to be observed as acts of obedience and as perpetual witness to the

Christian faith. They believe that baptism is the immersion in water of the believer,

as a public confession of identification with the death, burial, and resurrection of

Jesus Christ. And they believe that the Lord’s Supper is the partaking of the broken

bread and wine as the symbolic emblems of the broken body and shed blood of

their Saviour and Lord Jesus Christ, in remembrance of His sacrificial death, His

resurrection, and His second coming.

They believe that divine healing and deliverance from any demonic activities

was provided for in the entire Bible as part of the Good News or Gospel of Jesus

Christ. They believe the Biblical teaching that without holiness no one can see God.

Therefore, they believe in the doctrine of sanctification in the spiritual inner man as

a definite yet progressive transforming work of the grace of God in the soul’s

realms, commencing at the time of the new birth and continuing until the departure

of the believer to heaven. They believe that sexual behaviour should be confined to

a heterosexual relationship between a natural man and a natural woman within the

confines of lawful matrimony.

They believe that the growing maturity of the believer is related to his or her

being born of the water and of the Spirit; which indicates that they have been born

also of the Word of God and therefore have the Spirit of Christ in them. And so they

must keep growing spiritually into the complete stature of Jesus Christ. They also

believe in the need to pray, to fast, to worship, to praise, to meditate on the Word

of God, and to listen to the inner voice and guidance of God, as the sheep listen to

the shepherd’s voice, and that God answers those of their prayers which are

according to His Word.

They further believe that God sends His angels to minister to His redeemed

people and that; therefore, they are surrounded by an immense multitude of

witnesses of their lives. They further believe that they should keep an open mind

concerning any possible Biblical truth that might still be encoded in mystery which


42

the Holy Spirit may reveal by the illumination of the Scriptures in apostolic and

prophetic hearts.

CONCLUSION

In this study guide I have tried to present some ideas which will, hopefully,

help all the people of God to find their proper places as ministers in the Body of

Christ. It also highlights the need for believers to keep growing spiritually until

Christ is formed in them, so that they can be fruitful in God’s field - even engaged in

His harvest. Since this is a manual, the points presented have been set out in such a

way as to promote the systematic teaching of its main subject matter, which is the

church in action. Therefore, I need say no more; but I pray that this book will be

both an encouragement and a guideline for Christian maturity and service.


43

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Almeida, João Ferreira de, Translator. Bíblia de Estudo Pentecostal, revista e

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Deerfield, Florida 33442-8134. USA.

Damazio, Rev. Frank. 1988. The Making of a Leader. Revised edition. Bible Temple

Publishing, 7545 N. E. Glisan Street, Portland, OR 97213. USA.

David, Dr. Jonathan. 1999. Apostolic Strategies Affecting Nations. Second Edition.

No. 4, Taman Mas Ria, Jalan Junid, 84000 Muar, Johor, Malaysia.

David, Dr. Jonathan. 2005. Blueprint for Governing Churches. No. 4, Taman Mas Ria,

Jalan Junid, 84000 Muar, Johor, Malaysia.

Meares, Don. [?]. The Church’s Ultimate Goal: Corporate Destiny In The Local Church. Albury

Press, 2448 East Lewis Street, Suite 4700, Tulsa, Oklahoma 74137, USA.

Rogers, Dr. David. 1986. Care Group Manual for Fellowship and Outreach. Church on

the Rock, I-30 at Ridge Road, P.O. Box 880, Rockwall, Texas 75087. USA.

Rops, Daniel. 1956. História da Igreja de Cristo: A Igreja dos Apóstolos e dos

Mártires. Livraria Tavares Martins, Porto, [Portugal].

Soanes, Catherine, Ed. 2001.Oxford Paperback Dictionary Thesaurus & Wordpower

Guide. Oxford University Press, Great Clarendon Street, Oxford OX2 6DP. UK.

Spence, D. M. and Joseph S. Exell. [?]. The Pulpit Commentary: Volume 15, Mathew.

Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan. USA.

Spence, H.D.M. and Joseph S. Exell, Ed. 1962. The Pulpit Commentary, Volume 21,

First Timothy. Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan, U.S.A.

[?], Composed by the pastors of Little Falls Christian Centre. 1999. The Essentials of

Cell Church. Cell Church International, P.O. Box 1206, Wilgeheuwel 1737, RSA.

through the lives of god’s people · almeida, joão ferreira de, translator, bíblia de estudo...

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