Marks of A True Church

The seven churches in Asia Minor,mentioned in Revelation 2-3 were probably founded by the Apostle Paul and hisstudents during his two years ministry in the school of Tyrannus in Ephesus(Acts 19:9-10). It is commonly held that Paul was ministering in Ephesus between AD 53-56.Within forty years, the infant churches had developed the distinctives whichwere highlighted by the Lord in His letters to the angels, or ministers of thechurches. These distinctives can be seen in the Lord’s commendations,criticisms and commands to the various churches. The church of Ephesus wascommended for her perseverance, and their rejection of evil and false-teachers(Rev 2:2-3); the church of Smyrna, for her perseverance in tribulation (Rev2:9); the church of Pergamos, for their keeping the faith in the face ofexternal pressures (Rev 2:13); the church of Thyatira, for her labour, charity,service, faith and patience (Rev 2:19); and the church of Philadelphia, forpersevering in the faith in the face of trial, and for keeping the word ofChrist and honouring His name (Rev 3:8,10). On the other hand, the Lordcondemned the church of Ephesus for leaving her first love (Rev 2:3); thechurches of Pergamos and Thyatira for tolerating immorality, idolatry andheresies (Rev 2:14-15; 20); the church of Sardis for being dead (Rev 3:1); andthe church of Laodicea for being lukewarm (Rev 3:16). Then based on thesecriticisms, the Lord instructed the churches to do the first works (Rev 2:5);to be faithful unto death and to hold fast till He comes (Rev 2:10, 2:25, 3:3);to repent (Rev 2:16, 3:3); to be watchful; to strengthen what remains (Rev3:2); and to be zealous (Rev 3:18). A couple of instructive observations may bemade from here:

Firstly, we notice that all the sevenchurches were recognised as churches, including Sardis, which the Lord deemed to be ‘dead’(Rev 3:1). This suggests to us that imperfections per se do not destroy the essence of a church.This is because God always view His people covenantally and organically, andnot just as individuals. This is the reason why Israel was called the people of Godin the Old Testament although the greater proportion of the Jews wereunbeliever. This is why in the Parable of the Vine and the Branches, even thosewho do not bear fruit (Jn 15:6) are considered to be branches, though they areeventually cast away. The point is, God views the visible church organically asHis people, even if some, if not most, members may be unregenerate. Indeed, aslong as there is sin in the world and in the children of God, even "thepurest churches under heaven are subject both to mixture and error" (WCF 25.5). But these mixture and error, do notdestroy the essence of a church as long as there are genuine believers in it.Thus, Sardis iscalled a church, i.e. an ecclesia, or a called-out people, because thereremained a few who have "not defiled their garments" (Rev 3:4). …Cont.p. 3

Secondly, however, we see that three ofthe churches were in danger of being disclaimed by the Lord and so becomingnon-churches in the eyes of the Lord. The Lord threatened to remove the‘candlestick’ (or better ‘lampstand’) of the church of Ephesus(Rev 2:5). The lampstand symbolises the assistance of the Holy Spirit (cf. Zech4:1-6) which enables the church to be a witness of Christ to the world (Matt5:14). It also symbolises the Lord’s approval of the church (see Rev 1:12-13).With the lampstand removed, Ephesuswould be no more aChristian church. The church of Sardis was in dangerof being visited in judgement by the Lord unless they repent (Rev 3:4). We arenot told what kind of judgement is being intimated, but it could mean thedisbanding of the church, or an exposure of the church to the onslaught ofSatan. Similarly, the Lord threatened to spit the Laodiceans out of His mouth(Rev 3:16), which would also symbolise His disowning of the church. Thesefrightening threats by the Lord teach us that it is possible for a church tobecome a "synagogue of Satan" (Rev 2:9, 3:9; WCF25.5). How does this square with the our first observation thatthe essence of the church remains as long as there are genuine children of Godin it? The answer lies in the fact that while the essence of a church isdetermined by the existence or non-existence of regenerate members, a churchmay become a non-church in its form and constitution, and so cease to be awitness unto Christ, becomes no longer pleasing to God, and is in danger ofbeing cut off as dead branches.

It is for this reason that the ReformedChurch has always sought to define what the marks of a true church are and alsothe criteria to measure the purity of a church or denomination. What are thesemarks?

Reformed theologians are not all agreed onthe number and nature of these marks. Calvin and his immediate successors heldthat there are only two such marks: (1) that "the Word of God [be] purelypreached and heard"; and (2) that "the sacraments [be] administeredaccording to Christ’s institution" (ICR 4.1.9; c.f. the Genevan Confession (1536), art. 18; Francis Turretin, Institute of Elenctic Theology, 18.12). TheBelgic Confession of Faith (1561), on the other hand, includes athird mark: "if church discipline is exercised in punishing of sin" (BCF 29). Interestingly, Calvin had denied,albeit rather weakly, that a failure to enact discipline is sufficient groundto classify a church as being false and so requires separation by faithfulmembers (see ICR 4.19.15). TheWestminster Confession ofFaith (1646),referring to the criteria for judging the purity of a particular church differsslightly from Calvin too by adding as the third mark, the purity of publicworship (WCF 25.4).Not all Presbyterian theologians hold to the same three marks, however. A.A.Hodge, for example, in his commentary on the WCF,rather tacitly agrees with the Belgic Confession (see p. 315). Indeed, very few Reformedtheologians today will deny that the proper administration of church disciplineis a mark of a true church, while only some churches,—that are still holdingfirmly on the Regulative Principle according to the WCF,—will emphasise biblical worship as a mark.

In any case, there are scriptural basesfor all four marks:

1.    Ontrue preaching, see Jn 8:31-32; 14:23, 1Jn 4:1-3, and 2Jn 9;

2.    Onright administration of the sacraments, see Matt 28:19, Acts 2:42, and 1Cor11:23-30;

3.    Onfaithful exercise of church discipline, see Matt 18:18, 1Cor 5:1-5, 13, Rev2:14-15, 20;

4.    Onbiblical worship, see Deut 12:30-32, Jn 4:24 and Col 2:23.

As we consider these four marks, we mustremember that they are really only one mark: whether Christ is present and isthe Chief Shepherd (1Pet 5:4) of the church. Christ said, "I am the goodshepherd, and know my sheep, and am known of mine. …My sheep hear my voice, andI know them, and they follow me: " (Jn 10:14, 27). If the Word is preachedproperly and accurately, it is Christ Himself speaking to the Church (see also1 Cor 1:23-24). Similarly when the sacraments are properly administered, Christis present with us in His power and majesty to assist and nurture us (Matt 28:19-20;Matt 26:29 etc); when discipline is properly carried out, it is Christ Himselfmeting it (Matt 18:18-20; 1Cor 5:4); and when worship is properly conducted, itis mediated by Christ who is also in our midst singing with us as the captainof the Church (see Heb 2:10-12).

It is sad that many churches today areignoring the importance of these marks and are making little effort to measurethe practices of the church by any standard. Indeed, many leaders of churchestoday are not even be aware that there are such things as marks of truechurches. We live in a day not unlike the day of the judges when "everyman did that which was right in his own eyes" (Jdg 21:25). It is thereforeextremely important that we are familiar with these marks and how to discernand measure each aspect according to the Scripture. We must never join a churchbecause the people are friendly or the pastor is charismatic. We must join achurch only on the basis of how pure it is when measured against the yardstickof the Scripture. Yes, since Christ has promised to build His church, and"the gates of hell shall not prevail against it" (Matt 16:28), we canbe sure that there will always, in every generation, be churches which are moreor less pure and true. This being the case, anyone seeking to be part of achurch to fulfil the Lord’s injunction in Hebrew 10:24-25, has theresponsibility to align himself to a purer rather than a less pure church. Ifwe fail to do so, we may unwittingly become part of a communion that is not ofChrist,— at least not the Christ of the Scriptures.