View source for 6. The Church as the House of God According to the Mind of God

'''[[7. The Church as the House of God in the Hands of Men]]'''
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There are two main aspects in which the Church is viewed in the New Testament; one as the Body of Christ, the other as the House of God.

When the Church is viewed in the former aspect, it is composed of all believers on earth formed into one Body and united to one Head in Heaven by the baptism of the Holy Spirit (1 Cor. 12: 12, 13; Col. 1: 18). When the Church is viewed as the House of God according to the mind of God, it is composed of Jewish and Gentile believers builded together for an habitation of God through the Spirit (Eph. 2: 22).

The one Body presents the heavenly aspect of the Church. Believers are constituted a heavenly people by reason of their union with Christ in Heaven as the Head of the Body. The House of God, on the other hand, always presents the Church in connection with the earth.

The formation and maintenance of the one Body is outside the responsibility of man, and therefore nothing that is unreal has any part in the one Body. It is true all believers are responsible to maintain the truth of the one Body and walk according to the light of it, and in this we have grievously failed; but the one Body itself is formed only of true believers and by the Holy Spirit. The House of God, on the other hand, has been placed in the responsibility of man and, as ever, man breaks down; thus worthless material has been brought into the House of God leading to the solemn statement of the apostle Peter that "Judgment must begin at the House Of God" (1 Peter 4: 17).

Before, however, we can form any just idea of our responsibilities in connection with the House of God or estimate the extent of our failure in carrying out these responsibilities, it is essential to have clearly before our minds the House of God according to the original purpose of God. For this we must turn to the Word of God. It is impossible to learn from a corrupted Christendom the original purpose of the Divine Architect in having a House on earth.
Turning to Scripture, we are at once faced with the fact that the House of God has a very large place both in the Old Testament and the New. The first mention of it is in Genesis 28; the last, in Revelation 21. From the first book to the last, from the present creation in time right on to the new Heaven and new earth in eternity, the House of God is one of the great unchanging objects before the mind of God.

It is true the composition of the House is very different at different times. In the Old Testament days it was formed of boards and curtains, and later of material stones. Today, in the purpose of God, the House is composed of "living stones." But while its composition varies, the purpose of the House remains the same. Whatever form it takes, the purpose is ever to constitute a dwelling-place for God. Solomon expresses this thought when he says, "I have built an house of habitation for Thee, and a place for Thy dwelling for ever" (2 Chron. 6: 2). God, for the gratification of His own heart. determined to dwell with men.

It must, however, be evident that God's House must have certain characteristics. Whatever form it may take, it must of necessity be suited to God. The first Epistle to Timothy was specially written to instruct us in the behaviour suited to the House of God (1 Tim. 3: 15). But in order to have right behaviour, it is essential that we know the characteristic marks of God's House.

Holiness is the first great characteristic feature, as we read in Psalm 93: 5, "Holiness becometh Thine House, O Lord, for ever." Again we read, in Ezekiel 43: 12, "This is the law of the House; upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the House." Holiness, then, is the first law of the House. In accord with this, Timothy is to charge those who form the House of God to maintain "love out of a pure heart, a good conscience and faith unfeigned," and, moreover, to refuse all conduct contrary to sound teaching (1 Tim. 1: 5-10).

Furthermore, the House of God must be marked by dependence upon God. Thus prayer has a large place in it, for prayer is the expression of dependence upon God. So we read, "I will therefore that men pray everywhere, lifting up holy hands" (1 Tim. 2: 8). All that are in God's House must be dependent upon the God that dwells there. Moreover, another great characteristic is subjection to authority. In the House of God the woman is to learn in subjection and not usurp authority over the man (1 Tim. 2: 11, 12). Finally, it is marked by oversight and care. Oversight in regard to the spiritual welfare of souls (1 Tim. 3: 1-7), and care as to the temporal needs of the bodies of men (1 Tim. 3:8-13).

The world is marked by unholiness, independence, the revolt against all authority, with no spiritual oversight and no adequate care for the bodies of men; but in the House of God entirely opposite conditions are to prevail. There according to the mind of God holiness must be maintained; there all must be in dependence upon God; there all must be in subjection to the authority that God has ordained; and there souls are fed and bodies are cared for.

These, then, are some of the leading characteristics. Holiness, dependence, subjection, oversight, and care. Moreover, these characteristics are necessary in view of the purpose of God in His House being duly carried out.
What, then, is the great purpose that God has at heart in dwelling amongst men? First, if God has a dwelling-place among men, it is in order that God may be known in blessing to men. Second, if man is blessed, it is in order that God may be praised. These are the two great ends purposed in connection with the House of God-God made known to man in blessing in order that man may turn to God in praise.

In view of the purpose of God, it becomes quite plain that the privilege and responsibility of those who have part in the House of God are to express God and to praise God. These leading principles are very beautifully presented in the first passage in Scripture that speaks of the House of God- Genesis 28: 10-22. There Jacob, the houseless wanderer, has a vision of the House of God, and at once there passes before us the purpose of God and the responsibility of man in connection with God's House. God reveals Himself to Jacob as the One who is determined to bless man in sovereign grace. "In thee," says God, "and in thy seed shall ail the families of the earth be blessed." Moreover, what God has promised He will perform. He will be faithful to His own word. 

"I will not leave thee, until I have done that which I have spoken to thee of." Then on our side we have the twofold responsibility of man. Jacob says, "This is none other but the House of God, and this is the gate of Heaven." Thereupon he sets up "a pillar, and poured oil upon the top of it." The gate presents the thought of access to Heaven. Through the gate we are enabled to get in touch with Heaven for praise and prayer. And be it said this gate is not in some far-off place beyond the bounds of earth. The gate of Heaven is always on earth, and here, while we are on earth, we are to use the gate. The pillar, as we know from the story of Jacob's parting with Laban, carries with it the thought of witness (Gen. 31: 52). Thus we have our twofold responsibility in connection with the House. On the one hand to approach God in prayer and praise, on the other, to approach man as a witness for God-a witness that can only be carried out in the power of the Spirit, as set forth in the pillar with the oil poured out on the top.

Turning to 2 Chronicles 6, we shall see the purpose of God and the responsibility of man again presented at the dedication of the house built by king Solomon. First we see it is the place where God presents Himself in blessing to man. The king, representing the attitude of God to man, "turned his face, and blessed the whole congregation of Israel" (2 Chronicles 6:3). Moreover, the king bears testimony to the faithfulness of God to His word, "The Lord, therefore, hath performed His word that He hath spoken (2 Chronicles 6:4, 10, 15). Then on the side of man's responsibility and privilege, we see that Solomon's temple becomes the gate of Heaven. Nine times the king requests that prayer towards this place may be heard in Heaven. The House becomes the gate of access to Heaven (2 Chronicles 6:21-40). Finally, the House that Solomon built was, like Jacob's pillar, to be a witness to God among all the nations of the earth, as he says, "that all people of the earth may know Thy Name, and fear Thee, as doth Thy people Israel, and may know that this House which I have built is called by Thy Name" (2 Chronicles 6:33).

Turning to the New Testament, we see in the First Epistle of Peter that, though the form of the House of God has altered, the purpose of God and the responsibilities of man in connection with the House, remain the same. Here, it is no longer a material House of dead stones, but a spiritual House of living stones. "Ye," says the apostle, "as living stones are built up a spiritual House" (1 Peter 2: 5). In the first chapter of the Epistle we learn that those who form this House are the subjects of God's sovereign blessing, as we read, "Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in Heaven for you." 

Then we further learn that this blessing is secured by "The Word of the Lord," which "endureth for ever.' Passing on to chapter 2, we find the presentation of our privileges and responsibilities in connection with the House. On the one hand we are built together "to offer up spiritual sacrifices acceptable to God by Jesus Christ." On the other, before men, we are to "set forth the excellencies of Him (N. Tr. ) who hath called you out of darkness into His marvellous light." Here, then, we have once again 'the gate of Heaven" and "the pillar" with the anointing oil. We draw nigh to God to offer up praise and prayer; we draw nigh to men as a witless of His excellencies.

Finally we may ask: when did the House of God, in its present form, come into existence? Very definitely Scripture answers-not until redemption was accomplished. If God is to come into the midst of a praising people, then Christ must first go into the darkness and forsaking of the cross. There we hear that cry, "My God, My God, why hast Thou forsaken Me?" And the One that uttered the cry alone can give the answer, "Thou art holy, O Thou that inhabitest the praises of Israel." If the holy God is to dwell in the midst of a praising people, Christ must redeem a people by going into death.

Jacob, as we nave seen, may speak of the House of God, but not until redemption is accomplished does God speak of dwelling among the children of Israel (see Exodus 29: 45). Neither with Adam the innocent nor with Abraham the faithful could God dwell. He may indeed walk in the garden, and grant a passing visit to Abraham, but neither innocence nor faithfulness secured a dwelling-place for God. Mere innocence would not suit God's House; the faithfulness of man would not secure it when innocence was lost. God's dwelling amongst men is the fruit of redemption, for therein is the believer made fit for God, and therein is a holy God made known to man. It is clear that "the House of God which is the Assembly of the living God" had no existence until redemption was accomplished. Then on the day of Pentecost, the disciples being together in one place at Jerusalem, the Holy Spirit descended and "filled all the House where they were sitting," and "they were all filled with the Holy Spirit." The people of God who had hitherto been scattered abroad were then formed into the Habitation for God, and God took up His dwelling-place in the House.


'''[[7. The Church as the House of God in the Hands of Men]]'''
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