The Church’s Birth and Uniqueness

The birth of the church is a doctrine that unfortunately divides evangelicals. The overwhelming evidence of the New Testament is the Pentecostal origin of the church (cf. Acts 2). The fact that the church cannot be identified in the Old Testament and was still future in the teaching of Christ (cf. Matt 16:18), means the church cannot be identified with Israel but is to be distinguished. Israel and the church have a different character, function, origin, and responsibility.

The Birth of the Church Some evangelicals believe the church can be found in the Old Testament. For instance, most covenant theologians believe the church began with the Abrahamic Covenant. There are also evangelicals who believe the church began during the earthly ministry of Christ. Although the precise historical chronology may vary, the birth of the church is thought to have begun when the disciples were first called by Christ, or when the Lord’s Supper was instituted. Ultradispensationalists believe there are two churches in the New Testament; they believe Christ established the first church in the Gospels and Acts, and the second church was formed with the ministry of Paul. The church established by Christ was Jewish, and the church established by Paul was Gentile.

In contrast to the belief that the church began in the Old Testament or during the earthly ministry of Christ, or can be separated into a Jewish and Gentile church, Matthew 16:18 declared the creation of the church as still future. At that time (summer, ca. AD 29-32) Jesus promised, “I will build [oikodomeō] my church.” The Greek oikodomeō is a predictive future (active indicative) and indicates the element of time. The idea in Matthew 16:18 is the foundation of the church, not the restructuring of an existing entity. Therefore, the teaching that the church originated in the Old Testament cannot be harmonized with Matthew 16:18. In response to the other views regarding the birth of the church, Scripture communicates that the creation of the church necessitated the death, resurrection, and ascension of Christ. Moreover, Christ purchased the church with His blood (Acts 20:28). There is an inseparable relation between Christ’s resurrection and His headship over the church (Eph 1:18-23). The ascension of Christ was required for the edification of the church.

The creation of the church also required the baptism of the Holy Spirit. Spirit baptism is the work of Jesus Christ whereby the church receives and is indwelt by the Holy Spirit, which incorporates believers into one body of Christ and identifies them with His death and resurrection (John 14:16-17; Rom 6:1-11; 1 Cor 6:19; 12:13). At the ascension of Christ (ca. spring, AD 30-33), the baptism of the Holy Spirit was still future (Acts 1:5). Pentecost (2:1-36) was the fulfillment of Jesus’ promise (cf. 11:15-16).

The church cannot be identified in the Old Testament, because it was a mystery revealed in the New Testament. Paul said Christ “is our peace, who made both groups into one … that in Himself He might make the two into one new man … and might reconcile them both in one body to God through the cross” (Eph 2:14-16). The uniting of Jew and Gentile in the church was a mystery “made known [to Paul] by revelation” (3:3). The creation of the church was “the mystery which has been hidden from the past ages and generations, but has now been manifested to His saints” (Col 1:26). “In other generations [the creation of the church] was not made known to the sons of men, as it has now been revealed to His holy apostles and prophets in the Spirit” (Eph 3:5). The church was a mystery “which for ages has been hidden in God” (3:9). In Romans 16:25-26,
Paul emphatically taught the newness of this revelation.

Indeed, the birth of the church was her formation at Pentecost. God’s plan of salvation truly began when He provided the skin of an animal to cover the nakedness of Adam and Eve (Gen 3:21). However, the church is not merely another phase in salvation history. The nation Israel began when God made a covenant promise to Abraham (12:1-3). However, the church is not a new Israel, for she was a mystery entirely. All the biblical evidence forces the conclusion that the birth of the church was at Pentecost with the outpouring of the Holy Spirit.

The Uniqueness of the Church
Interpretative views that confuse general terms like “elect” and “saints” (which can apply to saints of all ages) with specific terms like “church” and those “in Christ” (which refer to believers in the church age only), are misinterpretations of Scripture. Covenant theology asserts that prior to the Fall, God instituted a covenant of works with Adam as representative of all humanity. God then established the covenant of grace through the second Adam, Jesus Christ, in response to Adam’s disobedience. The covenant of grace promises eternal life to all those who trust in Christ. Covenant theology also teaches that the true Israel, the church, is one people of God.
 
According to covenant theology, the church and Israel are not distinguished biblically, but combined as the one people of God. Covenant theology teaches that the New Testament church is a continuation of those of faith within Old Testament Israel. In terms of God’s plan of salvation, they are both regarded as being under the benefits of the new covenant of grace. Consequently, both the church and Israel comprise the one people of God.

Some covenant theologians perceive new privileges and blessings in the New Testament church, but still regard the church and Israel as constituting the one people of God. Covenant theology, which essentially is replacement theology, teaches that the promises made to the nation Israel in the Old Testament are now fulfilled spiritually in the New Testament church. Therefore, it is common to read covenant theologians who refer to the church as the “new Israel.”

Covenant theology began late in the sixteenth century, as a reaction to the strict predestinarianism of certain Reformers in France and Switzerland. Not only is covenant theology unbiblical, but also contrary to the doctrine of the early church. Dispensational theology teaches the biblical distinction between Israel and the church. Both the church and Israel have special relationships with God, but they must be distinguished. The distinction between Israel and the church is the natural result of interpreting the Bible historically and grammatically (i.e., literal, plain interpretation). One must interpret the words of the Bible in their normal or plain meaning. The opposite would be a spiritualizing (allegorizing) of the biblical text. Since Israel and the church are distinct entities, the unfulfilled prophecies to Israel of both blessing and curse, have not been transferred to the church. Indeed, as the cursings to Israel were fulfilled literally, so will the future restoration blessings be fulfilled literally.

The Identity of the Church
Theologically, only one church exists in regard to the body of Christ universally (1 Cor 12:12-27; Eph 4:4-6). The reason is that Christians are currently fellow citizens and saints of the household of God. The church is not the result of human organization; rather, it is built upon the foundation of the apostles and prophets. Furthermore, the church is God’s workmanship (Eph 2:10), created in accordance with His eternal purpose in Christ (1:4), so the Lord may demonstrate the exceeding riches of His grace (2:7). The church is invisible only in regard to those of the body who are already present with the Lord. The local gathering of believers in the service of Christ, is as a part of the universal church. 

Understanding the universal and localized elements is essential for a complete understanding of the New Testament doctrine of the church. Accordingly, the plural “churches” is used in the New Testament as a description of multiple assemblies in a city or territory. Those who are Christians by grace through faith in Christ alone, are expected to be members of both the universal and local church.

The church includes all—and only—those who have been regenerated (born again). The new birth by the Holy Spirit results in trust in the completed, redemptive work of Christ Jesus, in addition to repentance, resulting in union with Christ and with fellow believers (Acts 2:47; 20:28). The church is unique to the present age (dispensation). The origin of the church was still future in Matthew 16:18. Members are placed into the body of Christ through the baptism of the Holy Spirit (1 Cor 12:13). After His resurrection, Christ said the baptizing work of the Holy Spirit was still future (Acts 1:4-5). The church excludes believers of the Old Testament and those who trust in Christ for salvation after the church has been raptured.

Unity of believers in a local church (community) is only a part, not all, of the universal church. The local church is a voluntary assembly of Christians and is the realm where the Holy Spirit manifests His gifting and edifying, thereby making Christ known to a lost world. The local church should be a microcosm of the unity and purity that is the reality of the universal church. The universal church is instructed to evangelize/disciple, serve, teach, and worship, but the expression of this instruction is fulfilled by the local assembly through the empowering of the Holy Spirit. The ordinances of baptism and the Lord’s Supper are not the exclusive privilege of the local church, but are universal expressions of the believer’s identity with and remembrance of Jesus Christ (Acts 2:41; 8:36-38; 18:8; 1 Cor 11:23-26). 

The church is the regenerate of this age, both in heaven and on earth, who have been redeemed by grace through faith in the finished work of Christ. They are united with Him and each other by the baptizing work of the Holy Spirit, and assemble voluntarily in the local community for the express purpose of edification, making disciples, worship, and administration of the ordinances. The church has a holy calling distinct from Israel, as evident from an understanding of the birth and origin of the church.

CONCLUSION
The Pentecostal origin of the church is a fundamental doctrine of Scripture. The church cannot be identified in the Old Testament, because it was a mystery revealed in the New Testament. Furthermore, the formation of the church necessitated the death, resurrection, and ascension of the Lord Jesus Christ (Acts 20:28), in addition to the Pentecostal outpouring of the Holy Spirit (1 Cor 12:13). The church is a new work of God in the present age, which is evident from a consideration of the birth and origin of the church. Both the church and Israel have special relationships with God, but they must be distinguished.

Midnight Call - 06/2025