He was a handsome young man. His stylish brown hair lay barely ruffled on the pillow. His voice resonated like a bell in the small room as his penetrating eyes captured me. A dimple danced on the edge of his smile, and each movement of his eyebrows revealed unexpressed feelings. The only thing that marred this superb specimen of a man was that he could hardly move a muscle below his neck. His left arm jerked spasmodically when he held small items. A mysterious virus had immobilized him. I thought, He is a parable of the modern church.

The church lives with two identities. First, it is the remnant that God has chosen, sanctified, and commissioned to be a blessing to the world. Second, it is the body of Christ that must fulfill his ministry in the world. It lives in tension between two realities--the possibility of failing to accomplish God’s purpose just as Israel did and the possibility of becoming the fullness of Christ (Eph. 1:22-23). Since Christ fulfilled all the Father’s hopes for Israel, the church as his body is to fulfill the same ministry to the world.

THE CHURCH’S POSSIBILITIES AND GOD’S EXPECTATIONS

"The church is something like Noah’s ark," said a late medieval manuscript. "If it weren’t for the storm outside, you couldn’t stand the smell inside."¹ Out of the deadness of the churches in Europe and in America the cry has come, "God is dead!" Robert Adolfs in his book The Grave of God said that if God is dead, then the church is his grave. Men saw a dead church and thought its owner was dead. The church has been maligned, ridiculed, and given up for dead by many because it has not functioned as Christ’s living body. The church is not dead, but to a cynical world it appears to be.

Jesus linked the people of God in the Old Testament with his new people in the New Testament. His choosing of twelve disciples symbolized the link with the twelve tribes of Israel. The disciples also symbolized the remnant that inherited Israel’s promises. Jesus taught that the new remnant was spiritual rather than national. The church consists of the spiritual sons of Abraham.

In these last days since Pentecost, God has revealed the mystery of his church-to make of Jew and Gentiles a new creation. "That the Gentiles should be fellows-heirs, and of the same body and partakers of his promise in Christ by the gospel" (Eph. 3: 6).

Since we have received the promises of God and in us all the families of the earth shall be blessed, we also must accept the responsibilities. To deny or to neglect these responsibilities puts us in the same position as Israel when she refused to be a nation of holy, servant-priests to the world. God judges unfaithful partners.

Paul prayed that Christians would have their eyes opened so that they "may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints [are]" (Eph. 1:18). "His inheritance" mentioned in verse 18 is not our inheritance, but God’s. God’s amazing hope is that he will inherit something in us. God cannot inherit anything in this universe because it is already his. His inheritance is his people accomplishing his will. In the Old Testament the word inheritance is often called a portion. Deuteronomy 32:9 says, "For the Lord’s portion is his people; Jacob is the lot of his inheritance." God’s inheritance is the fruit of his work--that is, a holy people who do his will. Parents who have seen their fondest dreams fulfilled in their children should be able to understand how God can call his children his inheritance. He is made richer by the praises we give him and by the praises we cause others to give him because of our lives (Eph. 1:12). God expects us to be Christ’s body, "the fullness of him that filleth all in all" (Eph. 1:23).

Although some may have given up hope for the church, God has not. For "Christ also loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (Eph. 5:25-27).

PRIESTS OF GOD: THE CALVARY PRINCIPLE

As God’s chosen generation, we live in the election stream of God’s great purpose. This part of the chapter explores what it means to be chosen to be priests. Before reading on, complete the following personal learning activity.

Formerly we were Christless, homeless, promiseless, hopeless, and Godless (Eph. 2:12). Just as the veil in the Temple barred man from the holy of holies, so our sins had created a barrier that kept us separated from God and each other. But now we have been made one with him and with each other by the blood of Christ. Jesus, as High Priest, opened the way to God for us. By his death he split the veil to the holy of holies, established a new covenant with us, and gave us direct access to God (Heb. 8:6-13). Christ redeemed us by his own sacrifice and gave us even greater promises than Israel received (2 Pet. 1:3-4).

As the royal priesthood, we receive both the promises and the responsibilities of the new covenant. As royalty, we live in the blessedness of the kingdom; as priests, we function as kingdom representatives.

All of us are New Testament priests and have specific duties differing from the duties of the priests in the Old Testament. The Old Testament priests sacrificed animals; New Testament priests sacrifice their living bodies, praise, thanksgiving, good works, and material possessions (Rom. 12:1; Heb. 13:15). Old Testament priests obeyed and ministered only the Torah; we obey and minister the entire Word. Old Testament priests ministered in the Temple at Jerusalem; we are the temple of the Holy Spirit (1 Cor. 3:16) and minister all over the world. Old Testament priests, as representatives of God, pronounced blessings on individual people; we bless all nations by who we are and what we do. The Old Testament priesthood was limited to the tribe of Levi; the New Testament priesthood includes all believers.

Christ, the High Priest, offered the supreme sacrifice in the crucifixion. We are commanded to deny ourselves, take up our crosses daily, and follow Christ (Luke 9:23).

All God’s children should function as priests to the world because God elected them. He individually chose each Christian to be a part of his people to bless all the families of the earth. Jesus sacrificed himself for the sins of the world and gave to his people the ministry of reconciliation. The Holy Spirit indwells every believer and places him in his holy, spiritual temple designated to bless all nations. The Great Commission outlines the task of every believer as a priest to the world. Every Christian priest makes up the body of Christ which functions as Christ in the world. If we recapture the priesthood of the believers, we will assure a witness to all men.

As a holy nation, we are a peculiar people and should live separated lives. We should be different in our thoughts, talk, and walk. The world searches for a people who offer something different from what they have known. Our lives should be to the praise of God’s glory so that when people come in contact with us, they will praise him. We were chosen "that we should be holy and without blame before him . . . to the praise of the glory of his grace . . . that we should be to the praise of his glory, who first trusted in Christ" (Eph. 1:4-12).

We are chosen, made priests, and become a holy nation for one reason--that we should show forth the praises of him who called us out of darkness into his marvelous light (1 Pet. 2:9). We, as God’s go-between with the world, bear witness to his grace in saving power. As each believer has the privilege and the responsibility to go to the Father to obtain forgiveness, so every believer has the privilege and the responsibility to go to the world to tell men of God’s forgiveness. It is almost unthinkable that we who have been forgiven such a huge debt would not be eager to share the good news that forgiveness is available to everyone. To fail to go to the nations short-circuits God’s purpose in making us his people.

SERVANTS OF GOD: THE INCARNATION PRINCIPLE

The church, as the body of Christ, is incarnate in the world to become the Suffering Servant. It is not called out of the world but called to go into the world and love like Christ, forgive like Christ, and give itself to the world like Christ.

For Jesus, incarnation meant emptying himself, becoming obedient, and dying. Some missionaries have followed literally Christ’s example and become martyrs. But a more common application of the incarnation principle is to empty ourselves of earthly power and self-importance. Robert Adolfs says:

If the Church is to have a future, she must renounce all claims to power and all longing for power, all honour, worldly esteem and love of display. For Christ’s sake, she will have to become "poor" in the deepest evangelical sense of the word. In order to win everything, she will have to be ready to lose everything. She will have to be a Servant-a Servant who will not use power to force men to action, but who will aim to rule only by love.

A kenotic [self-emptying] Church will also make the spread of the gospel on a world-wide scale possible for the first time. The Church in the form of service will no longer be bound to Western forms of Christianity and will be able to be present, as a servant ._²

The incarnational nature of the church runs counter to the modern mind-set. Even missionaries often are esteemed for their education, skill, and affluence in underprivileged societies. In assuming the leadership role, they sometimes subconsciously make servants of the nationals. How different was Jesus’ entrance to this world. He emptied himself and a servant. The attitude of the servant has not permeated the mentality of many servants of God, even in our own country. The pastor is treated as one to be served more often than as a servant. To be effective missionaries to the world, Americans must learn the servant role that Jesus took.

Jesus made the servant role explicit to his disciples in Matthew 23 a passage many of us skip because we do not consider ourselves hypocrites. He condemned the self-serving Pharisees and warned his followers not to he like them. He told his disciples that they should not allow people to call them rabbi, father, or master. Each of these titles shows an attitude of superiority instead of a servant heart. A teacher (rabbi) assumes superiority because of his knowledge. A father assumes a superior position of authority because of his age, experience relationship. A master (leader) expects others to serve him because he has been given authority on the basis of charisma, possessions, or delegation. Jesus said we should not let others use any of these designations for us, because we have only one Father who is in heaven and only one Master who is Christ.

Jesus said, "But he that is greatest among you shall be your servant" (Matt. 23:11). He meant for us to be permanent servants. Many times we think servanthood is only the way to becoming a master eventually. But the exaltation Christ promised occurs in heaven rather than on earth. Servanthood is not simply a temporary debasing of oneself in order to become a master. Jesus’ example shows us that we should be serving the poor and needy of the world, whether they be in an urban ghetto or in a foreign country.

Late one night I heard a timid knock on the door of our home in Bogor, Indonesia. As I opened the door, a woman, obviously upset, said: "Sir, I live down in the village. My baby has a high fever. We can’t get it down. We need some ice cubes. We have no refrigerator. Can you help me?" A few moments later as she hurried out with a bulging bag of ice cubes, she gave me the greatest compliment I have ever received. She said: "Thank you so much. I had not met you before tonight, and I was scared to knock on your door. But I knew you are a hamba Tuhan (servant of God). So I thought you would be glad to help me."

Whoever gives a cup of cold water in Jesus’ name, even if it is frozen into cubes, will not lose his reward. One factor that amazes the world perhaps more than any other is the church’s myriad of service ministries to those who cannot help themselves. The church or the Christian that identifies with Christ will serve him by serving men.

The purpose of service focuses on the proclamation of the gospel. Proclamation grows most naturally out of a life of service. Because one serves he has opportunity to testify. Jesus’ order was first to do and then to teach (Acts 1:1). Living the servant-life evokes close examination by the world and provides the right occasion-surely the best occasion-for witness.

Christ’s crucifixion best illustrates our role as priests. His incarnation best illustrates the servant attitude. His resurrection best illustrates our role as sons of the King.

SONS OF THE KING: THE RESURRECTION PRINCIPLE

From the time God created the world, his intention was to rule over obedient persons. The Bible often refers to Israel’s wandering in the wilderness and entering of the Promised Land as the prototype period, because God led them directly. After they rebelled and asked for a king, God began a new process that would ultimately result in his direct rule over them through King Jesus, of the line of David. As King over all, Jesus seeks men to crown him Lord of their lives. He offers sonship to all who accept his lordship.

As God’s children we have an intimate relationship and an inherited interest in the kingdom. Jesus shared his heart with children of the kingdom to involve them in establishing it. He said, "It is your Father’s good pleasure to give you the kingdom" (Luke 12:32).

As children of the King, we announce that the kingdom has come. With joy we tell the good news that our Father owns everything. The new age has come, and as his children we inherit what our Father rightly owns. If we do not proclaim God’s kingdom, who will? Satan is most effective in defeating the kingdom of God when he prevents God’s children from witnessing.

The first church faced almost insurmountable odds. Satan unleashed his attacks in ever increasing force and cunning, but the early Christians would not be silent. The book of Acts depicts four strategies Satan used to prevent the church from fulfilling its co-mission. No matter what devices Satan may use to tempt man, man is always responsible for his actions. The early church depended on the Holy Spirit for victory. The church today faces the same problems.

First, Satan used the enemies of God to persecute the church of God. The early Christians were threatened, beaten, and some were killed; but they would not be silent. When the Jewish leaders threatened, they continued to speak out and even prayed for more boldness (Acts 4:20,29). When they were beaten, they praised God for counting them worthy to suffer shame for him (Acts 5:41). As they were being killed, they prayed that their enemies be forgiven (Acts 7:60). They said, "We are his witnesses of these things; and so is also the Holy Ghost" (Acts 5:32). Their witness resulted in thousands following Christ.

Second, Satan tried the more subtle tactic of seeking to divert the church from within. When Satan works within the church, he is more difficult to overcome. Ananias and Sapphira lied about their giving of their possessions for the needs of the body. God intervened directly lest the problem of selfishness, lying, and deception cut the taproot of love. After this, great fear fell on all people, "and believers were the more added to the Lord, multitudes both of men and women" (Acts 5:14).

Third, Satan moved even more deeply into the fellowship of the church to divide its loyalties. When the Greek widows began grumbling about injustice in the distribution of food to the Hebrew widows, the situation grew serious. These were honest people who perhaps had a legitimate gripe. if Satan could sow discord through prejudice, pity, and misplaced priorities, he could siphon off the church’s enthusiasm for witnessing. Again the church sought God’s leadership, and he led them to choose honest men, full of the Holy Spirit, wisdom, and faith to take care of this business. The result was that "the word of God increased; and the number of the disciples multiplied" (Acts 6:7).

Fourth, Satan mounted his gravest attack in the area of false doctrine. If doctrine is false, the church is false and the mission is lost. A leader for the church accused Peter of fellowshipping and eating with Gentiles. Later the council of elders entertained charges against Paul and Barnabas for preaching to the Gentiles. Both instances highlighted the problems of prejudice and the obstacles that had been raised to the universal application of the gospel. Once again they prayed, and the Holy Spirit led them to accept anyone who would believe the gospel. The result was missions to the Gentiles and opening of the doors of the kingdom to all people, including us.

In 1972 I was allowed to witness a denomination begin to become God’s missionary people. I was invited to preach at the Kerapatan Gereja Protestant Indonesia, a convention of churches in North Minahasa, Indonesia. Their leaders had been graduated from the Indonesian Baptist Theological Seminary, and many of them had pastored Baptist churches earlier in Java. At their triennial convention I spoke on "God’s Plan for World Redemption Through the Spiritual Ministry of All His People."

Each day began with prayer at 5:00 a.m. The first morning several came two and one-half hours early! I was awakened by their singing at 4:00 a.m. Conversational prayer was introduced to them, and God used it to spark revival as they confessed their sins to God and to one another. Throughout the next day pastors stood in the convention meeting to confess such sins as spiritual apathy and hatred of each other. The third day when I taught about the Holy Spirit’s ministry and filling, I asked those who wanted to be filled with the Spirit to kneel. I expected a few to do so. To my surprise, almost everyone knelt. Great soul wrenching prayers went up to God as confessions were made to him, followed by praise for the refreshing showers of blessing. The awesome presence of the Spirit filled the place for the next hour as his servants poured out their hearts to him. During the week several pastors were saved.

They had given me several hours a day to expound the Scriptures on the themes you are studying in this book. In the final service I called for the dedication of the entire denomination to missionary service. From the beginning of the invitation the front was crowded with people who wanted to surrender themselves as missionaries, to give of their means to support missions, and to rededicate their lives to his service. The president of the convention called for pastors who already had made decisions to help others who were coming. So many made decisions that even then there were not enough to deal individually with each one. So he said: "This week we have learned that we’re all priests. There are not enough pastors to help all of you, so minister to one another!" Never have I seen God turn the leadership of a denomination so thoroughly upside down-or right side up! The president of the convention said: "This has been like an atomic bomb dropped on us. God has done this, and we will start to rebuild along his teachings." They immediately established a department of missions and began planning to send missionaries to other islands.

Two years later when I returned to preach in a missions conference, a large number of the finest pastors surrendered to go as missionaries to other islands. They said: "We must send our best men as missionaries. God will raise up other men to pastor the churches here at home. We will begin to train them now, using the extension seminary you have pioneered in Java."

Today they have missionaries in Kalimantan (Borneo), Sumatra Central Sulawesi, and several other islands. A man whom I discipled led a group of their missionaries to establish more churches in the jungles of Kalimantan in ten years than made up the sending convention. They are embodying the mission of Christ as priest, servants, and sons of the King.

NOTES

1. Robert McAfee Brown, The Significance of the Church (Philadelphia: The Westminster Press, 1956), p. 17.

2. Robert Adolfs, The Grave of God, tr. N. D. Smith (New York: Harper & Row Publishers, Inc., 1967), pp. 115,148. Used by permission.

BIBLIOGRAPHY

Brown, Robert McAfee. The Significance of the Church. Philadelphia: The Westminster Press, 1956

Criswell, W. A. The Doctrine of the Church. Nashville: Convention Press, 1980

DeDietrich, Suzanne. The Witnessing Community. Philadelphia: The Westminster Press, 1958.

Heunel, Albert. The Humiliation of the Church. Philadelphia: The Westminster Press, 1966.

Hillman, Eugene. The Church as Mission. New York: Herder and Herder, 1965.

Margul:, Hans. Hope in Action: the Church’s Task in the World. Philadelphia:

Marty; Martin. The Improper Opinion. Philadelphia: The Westminster Press,1961

Servanthood: Portraits from the Life of Jesus. Equipping Center module. Nashville: The Sunday School Board of the Southern Baptist Convention, 1982.