Thank you, Callum. I trust you continue
to be blessed in life and ministry, as you grow in your understanding
of God’s Word. You have presented a very interesting question
which has caused many believers some degree of confusion. The Bible
uses a great number of literary tools to communicate spiritual truths
that cannot be explained any other way. Jesus caught Nicodemus off
guard when He said a man needed to be “born again.”
That was the very best phrase Jesus could use to refer to what happens
when a person accepts the message of salvation through believing
in the redeeming work of Jesus Christ, the Messiah. It didn’t
make sense to Nicodemus’ mind, and in order to explain the
miracle of this “new birth” Jesus had to use even more
analogies—the wind; the spirit; the
brazen serpent.
The issue here is that spiritual truth does not always fit into
the normal way of thinking/reasoning. And, in order to make some
sense of these truths, language must be employed that paints a picture
with words. These pictures are found throughout the Old and New
Testaments. They are: types; shadows; parables; similes; metaphors;
and allegories. Most of them are meant to stand on their own—some
are to be connected to or combined with others. The difference can
be found in having a general knowledge of the whole plan of Scripture.
Differences can also be found through intense study of each figure
of speech. For example:
- The use of the “father image” to describe God’s
relationship to mankind is seen to a degree in the Old Testament,
but is greatly enlarged upon from Jesus’ ministry, and through
the New Testament letters to the Church.
- Lucifer is seen throughout Scripture as an adversary of man;
Satan; the devil; the thief; a serpent; a dragon. It doesn’t
matter who the natural author of the book was, the typology is
consistent. However, this doesn’t mean that everywhere a
serpent is mentioned is a reference to Lucifer. The context will
make it clear.
- In MATTHEW 10:16, Jesus told the
disciples to be “wise as serpents,
and harmless as doves.” This reference, of course,
has nothing to do with the image of Lucifer/Satan. He is, instead,
speaking of the ability of serpents to be stealthy, cautious,
and alert to any danger. This is the attitude we are to maintain
while presenting ourselves as unthreatening (doves)
to those we are sent to live among. In this one verse Jesus uses
the metaphors of sheep, wolves, serpents,
and doves. He was speaking spiritual truths understandable
to those who received and followed His words, but incomprehensible
to those who did not.
In Scripture, we see many passages utilizing these forms of expression.
The mistake is when we try to compare what should not be compared.
Confusion enters when we try reconciling images to one another when
they are meant to be seen as exclusive or independent. Before I
answer your specific question, let me show you some examples.
MATTHEW 5:13–16:
Jesus uses two metaphors to refer to the believers: salt and light. Each one portrays something
the other could not express. Jesus was not confused. He needed
to use each individual metaphor to convey a spiritual truth. Neither
are these examples inclusive of all that needs to be expressed
about the life of the believer. We are much more than salt and/or
light. But these particular metaphors serve Jesus’ purpose
in this instance.
1CORINTHIANS 3:6–9:
Paul wanted to explain the reason believers at Corinth should
not allow strife and division to rule their lives. To accomplish
this he uses the imagery of laborers working in a field. The ministers
(Paul and Apollos) are likened to the laborers. The believers
are then to be seen as the crop. There are some who plant the
seed, others who bring water throughout the growing season (and
others who harvest, see John 4:36–38).
The “crops” are not to honor one laborer over the
other, for it is God working through them, and in addition to
them, who is causing the plants to grow. The ministers are God’s
co-workers, the believers are God’s
field.
But notice, Paul moves immediately to another image, “…you
are God’s building.” He continues this imagery
through verse 15. Paul had said what he wanted to communicate
in regard to the field, now he needed something else. The image
of an architect and a building conveyed that truth. The first
metaphor does not exclude the second, nor are they to be compared—they
just illustrate a certain point in a different and specific manner.
GALATIANS 1:24–26 and 4:1–7:
SONSHIP: This is a New Testament theme
that can be expressed by no other terminology. The Greek language
of the New Testament era had four major words to translate the
idea of “child.” They
were each used to describe the child as in relationship to some
other idea. However, the word usually translated “son”
in the New Testament was different. It conveyed a very specific
concept not associated with the other four words. In Greek society
a “child” was under
“tutors” until an
age of maturity (around 17-20 years of age). Girls were dismissed,
then, to receive “domestic training,” while the boys
received further education specific to the profession of the father,
or of the father’s choosing. At some time in this advanced
training, the father would determine that the “son”
(a word indicating the child had reached a place of maturity)
would be removed from training. This was the action of granting
“sonship.” The “son”
had always been the “child”
(a different Greek word) of the father, but now he was to be placed
in a position of authority to possess the family name and title.
In Greek society this was called “adoption—son
placing.” (See also references to “adoption
of sons” in Ephesians 1:5 and Romans 8:15)
When you study Galatians 3:24–26 and 4:1–7, this is
what Paul is teaching about. He uses the imagery of “sonship—tutors—slaves”
to reveal the spiritual truth hidden from the understanding of
the Galatians. By the use of these metaphors Paul could help them
see what he was teaching about, and their understanding would
be opened. Sons—tutors—slaves they understood. In our culture we are now those needing help
to understand the principles Paul is teaching because the customs
of his day are not present in our society. But the readers of
the New Testament age would understand Paul’s point.
That said, referring to all believers as “sons”
has nothing at all to do with the gender of the believer. There
was no such thing as “daughtership.”
The imagery is not there. Paul has to use “sons”
irrespective of the gender issue (even though he knew he was including
female believers as well). That doesn’t mean that in respect
to God all believers are “male.”
The Bible also calls us “children
of God” (offspring, child), and in that regard there
is no distinction of gender (although some translations convey
the masculine gender in using “sons”
instead of “children,”
or in using the masculine pronoun).
My point from these illustrations is that there are many images
used in the Bible, and some seem contradictory, exclusive, or confusing.
A deeper study of each is necessary in order to realize the true
message. That leads me to the discussion of your question. The solution
to the seeming contradiction is in the understanding of the metaphors: bride and body.
In reality, the Church is both.
In teaching us about our unity with all other believers in accomplishing
God’s purpose for us, Paul uses the metaphor of “body.”
But, when Paul desires to teach the church about the intimate relationship
we, as believers, have with our Lord Jesus, Paul resorts to the
metaphor of a “bride.”
And, these same images are seen also in the writings of other New
Testament authors.
The Body of Christ
There are a number of passages that use this metaphor, but the most
complete are Romans 12:3–8 and 1Corinthians 12: 12–27. These two
portions of scripture summarize what is consistent in other occasional
verses where the body of Christ is mentioned. As His “body”
we are to see:
- Our “completeness” in Christ:
We have been “baptized into One
Body” (His), and whatever we were lacking has been
made complete by our inclusion in Him. This is the basis for all
the “in Him” truths
found throughout the New Testament. Every believer needs to be
grounded in this doctrine. There was no better way to communicate
this than by using the image of a human body—complete within
itself—filled with life, ability, and strength.
- Our “need for each other” as members of one body:
Each believer is a “member / part”
of the whole. We are incomplete without Him—that is true.
But in this regard, we are incomplete without the other members.
That, of course, cannot mean that I am spiritually incomplete
in some way. No, this has regard to our ability to fulfill God’s
ultimate purpose through the Church. I need the “gifts,
ministries, graces” that God has not given to others.
I am not to see myself as “independent” from other
believers—I need what they have to offer; they need what
I have to offer. Together, we are complete.
- The Church is One Body—not many:
Although we see ourselves as separate, we are not. There are not
many bodies of Christ in the world—there is one—the
Church. All the many and varied denominations, sects, and local
churches are part of one whole. Of course we have different visions
and methods, different languages and styles, different customs
and policies. Yet, there is one greater truth—we are all
the body of Christ. Certainly, this body is made up of only those
who have acknowledged the death burial and resurrection of Jesus
Christ—that is what makes us His body:
EPHESIANS 4:4-6:
There is one body and one Spirit,
just as you were called to one hope at your calling; 5 one Lord, one faith, one baptism, 6 one God and Father of all, who is above all and through all
and in all.
The purpose of the “body” imagery is to teach one dimension
of the believer’s life. It is not meant to be all-inclusive,
containing everything we need to know. Neither, is it to be “exclusive”
of other realities we need to understand—even if they seem
to be contradictory.
The Bride of Christ
The New Testament contains numerous allusions to the Church as the
“bride.” The most complete of these is EPHESIANS
5:23-32:
23 …for
the husband is head of the wife as also Christ is head of the
church. He is the Savior of the body. 24 Now as the church submits to Christ, so wives should submit to
their husbands in everything. 25 Husbands, love your wives, just as also Christ loved the church
and gave Himself for her, 26 to make her holy, cleansing her in the washing of water by the
word. 27 He did this to present
the church to Himself in splendor, without spot or wrinkle or
any such thing, but holy and blameless. 28 In the same way, husbands should love their wives as their own
bodies. He who loves his wife loves himself. 29 For no one ever hates his own flesh, but provides and cares for
it, just as Christ does for the church, 30 since we are members of His body. 31 For this reason a man will leave his father and mother and be
joined to his wife, and the two will become one flesh. 32 This mystery is profound, but I am talking
about Christ and the church.
These verses present the image of Christ as the true husband,
and the Church as His bride. Although Paul’s purpose here
is to teach on the husband/wife relationship, we can also see the
greater truth of our relationship to Christ. In verse 32 he makes
the point directly—we, the Church, are the bride of Christ.
Yet, Paul also says this is a “mystery.”
This means there is more to this than is apparent, and only those
who have been enlightened will understand the deeper truths.
This term, “mystery,”
is found a number of places in the New Testament. All who read the
mystery will understand something, but only those who study deeper
will see the real truth. It is somewhat like Jesus’ use of
parables in speaking to the crowds.
MATTHEW 13:11:
He answered them, Because the secrets
of the kingdom of heaven have been given for you to know, but
it has not been given to them.
The crowds would hear a story and see something in it, but the
disciples, who studied deeper and listened to other things Jesus
taught, would see the truth behind the story.
The mystery of the bride is not
fully explained by this passage alone. But, when you add to it the
other images found throughout the New Testament, you see more of
the truth.
- Paul’s teachings: 2 Corinthians 11:2–3
- Jesus Words: Luke 5:34–35; John 3:29;
Matthew 25: 1–11
- John’s writings: Revelation 19:7;
21:9
Taken together, these present a picture of the Church as the bride/wife,
and Jesus as the groom/husband. Please notice, the Church in these
verses stands as the bride, not each individual believer. I am not
the bride. You are not the bride. We are part of the Church universal,
and we are the bride.
Finally, “Is the Church male or female?” Yes and no!
As a metaphor we are either, depending on what the subject of the
metaphor is. As a “fact” we are neither. We are children;
sons; slaves; salt; light; soil; wheat; a pearl; good fish; the
bride. Each metaphor is teaching a specific spiritual truth that
cannot be explained any other way. They are not inclusive, cumulative,
or exclusive. They stand independent of each other, yet all working
together to help the believers understand who we are, what we have,
and what we are to do/be in this world.
Geof W. Jackson, read
bio
Director of the Grace School of Ministry/Director
of Pastoral Care
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