Partnership One With Another

We are in partnership with our brother and joint heir, Jesus Christ, because our Father God called us. We have become partakers of the divine nature, (It's Christ in you) being called out of the world and into the light of sonship. "God is light and in Him is no darkness at all." Our commitment to the partnership is a commitment to walk in the light. Romans 14:23 says that anything that is not of believing is sin, i.e., darkness. If we say that we have fellowship (partnership) with Him, and walk in darkness we lie. (I Jn 1:6)

One verse that is commonly misunderstood because of the religious traditions built around the word "communion" is I Corinthians 10:16. Instead of understanding that the Lord's supper is a time to remember and discern our partnership with (1 II Timothy 2:5 2 Colossians 1:27 3 I John 1:5) the body and blood of Christ, it has become an idolatrous ceremony.

The cup of blessing which we bless, is it not the communion (partnership) of the blood of Christ? The bread which we break, is it not the communion (partnership) of the body of Christ? I Cor 10:16

Two more scriptures which state our partnership with God through Christ Jesus are:

As partners in the mystery, we are part of the body of Christ. Colossians 1:27 states that the "mystery ... is Christ in you, the hope of glory." In addition to the blessings that we enjoy in partnership with God, we are to be partners with one another. Our relationship with one another as believers is dependant upon our relationship with God. We can not be effective partners with each other if we are not committed to our partnership with God.

God is light. Our commitment must be to live in that light and manifest the light to one another. Therefore we are exhorted: Be ye not unequally yoked together with unbelievers:

We do not have any partnership with unbelievers at all. We are committed to and born of God. Unbelievers are under the rule of the devil. To be yoked together with unbelievers causes a division in your commitment to God. No man can ) serve two masters. James tells us that a double minded man is unstable in all his ways. When we are yoked to two different commitments that pull in opposite directions, we lose our focus on our commitment to our true partner, God. To become effective partners with God and with one another, we must do the things pointed out in verse 6 of the epistle to Philemon.

That the communication (partnership) of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus. Philemon 6

How effective we are as the church, is directly proportional to how effective we are a individual operators of the gift of Holy Spirit. Note the references to partnership in the following verses:

In the early days of the church as recorded in the book of Acts there was tremendous growth and deliverance from bondage. Not since has the church seen such explosive results. Reasons for that are recorded in this verse:

And they continued steadfastly in the apostles doctrine and fellowship, (partnership) and in breaking of bread and prayers. Acts 2:42

Two, they continually operated the gift of holy Spirit in partnership with each other. Their calling was out of the society around them, and into a new partnership society that provided for the needs of every member. That is why we see the word koinonia (partnership) used in relation to the sharing of money, goods, food, etc. regarding believers in the following verses:

If there is one member of the partnership lacking, then the partnership is not operating according to God's word.

Three, we see in Acts 2:42 the breaking of bread together. The sharing of food when believers come together is part of the commitment one to another. It is the understanding of the orientalism, covenant of salt, i.e., commitment to one another in a partnership. The lord's supper should be done at a time when all are like minded and probably not at a meal. They ate together, they lived together, they worked together, they believed together, they were partners.

And four, in Acts 2:42 they prayed together. Our private prayer, whether with understanding or in tongues, is part of our partnership with God through Christ. As we operate our power before God we can pray together and for one another to great avail. Jesus Christ said "if two of you agree on earth as touching anything that they should ask, it shall be done for them of my Father which is in heaven." Therefore, if we walk in the light, (partnership with God) as He is the light, we have partnership with one another. Our partnership one with another is all the things that we are committed to do with and to each other. A good cross section of the things we are to be doing in our partnership can be seen in a study of the Greek word allelon, which means "one another."

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Chapter Two: Allelon - One Another

In this chapter we are going to allow the word allelon to lead us through the epistles to discover how the blessing of our partnership with one another is manifested. In the following verse allelon is translated in the KJV as mutual:

...that I may be comforted together with you by the mutual faith both of you and me. Rom. 1:12

Be of the same mind one toward another. Romans 12:16

We must learn to live in the light and "be like minded one toward another according to the mind of Christ." When we are not like minded there is no partnership with one another. When we are like minded according to the mind of Christ, there is wonderful, peaceful, explosively productive partnership.

The first and most basic element of our partnership is what we first receive from God: Love.

Jesus said: "A new commandment I give unto you, That ye love one another. By this (love) shall all know that ye are my disciples, if ye have love to one another." Think about that! Christ did not say that we need to wear black, or build great buildings, or serve a year in lower wild east Baltimore, to prove that we are good believers. The world has taught us that, not the Word.

The key to comprehending this command "to love" is to understand what this word means. It is not "I love you if you love me" type of love. We have learned that in the world around us. But! Who is master of the world around us? Yes! That jerk, the devil is the master of the world at this time. 1John 13:34, 35 But the right kind of love is "agape", the love of God, that we received from God when we were both unable to love and were unlovable. Because of His wonderful gift of Holy Spirit, (Christ in you) we now can love.

It is in the midst of the explanation of our operation of our holy Spirit that Paul writes in I Corinthians 13:2 that if he had believing to move mountains but had not agape love he was nothing. The crux of our partnership is love. Unconditional love for one another. All other references to activities involved in our partnership with one another are information that fine tunes our understanding of the living love. Over half of I Corinthians 13 is spent on what the love of God is not. The love that we are to manifest in our partnership with one another is so contrary to our sin nature and natural knowledge that we have to be taught how to love. God teaches us by his example. He first loved us. Then we are taught by other's examples as they shed His love abroad:

...because the love of God is shed abroad in our hearts by holy Spirit which is given to us. Rom. 5:5

We are to put each other first, (by our own free will by love) thereby submitting to one another. Each time we elevate ourselves to a position better than our partners, we have stepped outside the bounds of our partnership. As a matter of truth, to reach out to lead, we must do so by serving one another through love. In like manner, we must bear one another's burdens. If that is not enough, we are also to forebear one another in love. Forebear in the Greek means "to hold up." Not only do we bear each other's burdens, we hold each other up too. (1 Romans 12:10 2 Also see I Peter 5:5 3 Matthew 23:8 4 Galatians 5:13 5 Galatians 6:2 6 Ephesians 4:2) In the following verses we are instructed in things to be done in partnership:

However, in partnership we are to forgive one another as God has forgiven us. We forgive one another because of Christ in us, not because we deserve it. God forgave us because of Christ, not our works.

We are to be kind one to another: Be kindly affectioned one to another with brotherly love; in honor preferring one another. Rom. 12:10 "Kindly affectioned" in the Greek is one word, "philosorgoi," which was used in New Testament times to connote the mutual love and respect of family members. This is to be combined with brotherly love, (I like you type of love), and agape love. (Ephesians 4:32)(Ephesians 2:8-10)

In this vein, in I Peter 4:9 we are exhorted to use hospitality (literally, to have love of guests) one toward another, and to receive each other into our homes as equal partners. We are to receive each other as Christ received us. We did not do anything to deserve our partnership, yet God loved us and received us through Christ.

Therefore we are encouraged four times in the epistles to greet each other with a holy kiss. God, through Paul, commanded the members of the church to "seek that ye may excel to the edifying of the church." The purpose of our assembling together as partners is to edify (build up) one another.

...follow after the things which make for peace, and things wherewith one may edify another. Rom 14:19

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Chapter Three: Our Ministry

In Luke 22:24-27, Jesus makes it very clear that within the body of believers, there are to be no rulers exercising dominion over God's people. In the body of Christ, we lead by serving one another. In Matthew 23:8, Jesus again clarifies this truth by stating: "One is your master, even Christ; and all ye are brethren." Paul, by revelation, in the book of Ephesians, tells us that, "God hath gave him (Christ) to be head over all, to the church, which is His body." Christ is the head. Christ is the mediator. Christ is our example.

The nations have kings that rule over them ... but ye shall not be so. Luke 22:25,26

We are called into partnership with God through Christ Jesus, therefore we can be in partnership with one another. There are two Greek word groups that need to be understood to grasp the reality of the truth concerning our relationship with God and with one another.

Doulos and related words are the first group that are usually translated "servant". The second group of words revolve around diakonos which is also sometimes translated servant. To get to the truth of God's word, we must see the difference between these words.

In I Corinthians 7:23, we are told, "be ye not the servant of men," but in Galatians 5:13, it is written, "serve one another." These two statements seem to be a contradiction. They are not. We are not to be a servant (doulos) to men, but as a doulos to God we are to be a servant, (diakonos) to one another in the body of Christ.

Doulos literally means "bond slave". In the Old Testament, according to the law, an Israelite slave had to serve his master seven years to buy his freedom. At the end of those seven years, he was set free. He then had a choice. He could go free, or he could choose to stay with his master as a slave for life. If he made the choice to stay a slave, he became a "doulos" or bond a slave by choice.

We are not under the law. The New Testament tells us that we are free and that we are not to be bond slaves to men. However, I Corinthians 7:23 also says that "we are bought with a price". The price was the death of Jesus Christ. He paid the ransom if full to make us free from sin and death. He made it available for us to be in partnership with God. He is our only mediator. To be a faithful partner with God we must (like the Old Testament slave) choose to "sell out to God." We need be a "doulos for God. He is the boss. We are the servant. (By choice) He bought us with the price of Jesus Christ to set us free. Now we can choose to be a doulos. To sell out to God is to reject all else but God and His word.

This is the first step toward being an effective partner with God. But this does not deal with what the Bible says about being partners one with another. For that understanding we must look to the words diakonos, diakonia, and diakoneo.

These three words are all forms of one word. That word is diako, which means "to run errands." A ruler does not run errands, nor does an administrator. Within the body of Christ there are no administrators, only ministers. There is no leadership "offices" or "positions", only ministers. Christ is the only administrator, he is the head of the body. The body only has one head. We are the body. We serve (diakoneo) one another under the leadership of Christ in us, the gift, holy Spirit.

Diakoneo is used is Matthew 4:11: "Then the devil leaveth him, and, behold, angels came and ministered unto him." Angels came and ministered, served, provided his needs, physically, mentally, spiritually to him.

In Luke 10:40: "But Martha was cumbered about much serving." "Serving" is diakonia. Martha was extremely busy being a hostess. (She was preparing food, providing places for people to sit, greeting people as they came in, etc.)

Diakonos's usage is extremely revealing in relation to the role of individuals within the partnership. "But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister". (diakonos) Matt. 20:25,26

Note the contrast that Jesus is emphasizing here. Dominion vs. minister. The nations (Gentiles) have rulers (princes) that have privilege over them. We do not. In contrast to the nations, the body of Christ has but one ruler, God through His son, Christ Jesus. We are to serve one another as brethren. Not exalting any man above the other. We minister one to another in equal partnership.

All of us in the partnership have received the gift of Holy Spirit. Every one of us is responsible to minister to the other via the gift of Holy Spirit. "As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God." I Peter 4:10

As doulos for God, we all have one ministry. We all have one errand to run for God, the ministry of reconciliation: "And all things (new) are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;" II Corinthians 5:18

We are all ministers (diakonos) of reconciliation. God, through Christ has made it available for people to be brought into partnership and fellowship with God. We have been commissioned and sent in place of Christ as messengers to the word with the word of reconciliation. "Therefore seeing we have this ministry, as we have received mercy, we faint not; But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." II Corinthians 4:1-4

We have this ministry of reconciliation, which is understood via the word of God. We can carry out our ministry only to the extent that we understand, believe and carry out the rightly divided word of God. From the very first, the devil has subverted the word of God. Deceitful use of the Word only comes from the devil. It is his goal to hide the truth of our power, position and ministry. By blinding the minds of multitudes throughout history, Satan has inspired mankind to build huge organizations with ruling positions to prevent us from rightly dividing the word of truth.

By crafty translation, the Bible becomes powerless. We must be very careful to remove the subtle mysticism from the translations of the word of God. We must cut through the organizational terminology intrinsic to the translations and go straight to the original meaning of the word of God:

Diakoneo is a generic word: It means the same thing every time it is used. It always means "to serve" or "to minister" in the original language. Diakonos is rendered "to serve" tables in Acts 6:2. But in I Timothy 3:10, 13 where it is erroneously put as "office of a deacon", it still means "to serve" and should be understood accordingly. All who are born again are diakonos (ministers). All have a diakonia (ministry). We all should be diakoneo. (serving or ministering)

The ministry of reconciliation is the central pivot at which point our partnership with one another revolves around. There are many aspects to this ministry. It is according to our believing of God's word, how we individually carry it out. Removing pompous, man made titles is the key to understanding the many ministries that combine to accomplish our ministry of reconciliation. We render many "services" to carry out our "service" of reconciliation. The Bible is a "how to" manual for ministers of reconciliation. It spells out how to carry out the many aspects of our ministry.

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Chapter Four: Elders

The one constant throughout the history of the people of God in the Old Testament and the Gospel period is the Elder. An Elder in the Old Testament was a head of a household. He was the organizer and respected spokesman for the family. It is no accident that the body of Christ is called the "family of God" and that all the churches in the New Testament are "household churches."

In the Old Testament a tribe was made up of many households. Each household had their Elder. Each tribe had an Elder that was called a "head." Jesus Christ is the head. Each household church has an Elder. Jesus Christ the "Head" leads by love and example. An Elder leads by love and example.

There is a stark contrast between the world's concept of leadership and the way of an Elder. The world's way is understood in the Greek word katakurieuontes which is translated "ruler" and means to "exercise dominion" over a group of lesser individuals.

The way of an Elder is that of a loving head of the household, and is understood in the Greek word proistemi. Proistemi is also translated rule, but means to "care for" or "maintain." An Elder lovingly looks over and cares for his/her household. He does not exercise dominion over them, but instead, by love, leads by example. In the New Testament the Elder is also called a shepherd and the household a flock.

There are several passages in the New Testament that define the role of an Elder. The first that we are going to look at is in Acts 20. Paul calls the Elders of the household churches, in the area of Ephesus, together to say good-bye and to exhort them to continue to stand for God. His instructions to Elders are:

"Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." Acts 20:28 A close examination of this verse is very revealing. Let's look at some of the key words:

An Elder is a shepherd. He/she is to do the work of a shepherd and feed and care for the flock that the Holy Spirit has placed him in. Peter also gave instructions to the Elders:

The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed: Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; Neither as being lords over God's heritage, but being ensamples to the flock. I Peter 5:1-3

With an understanding of the key words in Acts 20:28 and I Peter 5:1-3, we can see that they way of an Elder is not the way of the world: "The Elders that are among you, Shepherd the flock which you are in, overseeing willingly, not by constraint; not exercising dominion over them, but becoming a pattern for the flock." This is how an elder leads. By example.

Another particularly revealing Bible passage is I Timothy 5:17,18: "Let the elders that rule well be counted worthy of double honour, especially they who labor in the word and doctrine. For the scripture saith, Thou shalt not muzzle the ox that treadeth out the corn. And, The labourer is worthy of his reward." Key words in these verses are:

The Elder is exhorted to shepherd the flock that the Holy Spirit has placed him in. A shepherd does not rule by coercion or force, but instead, leads by loving example, caring for the flock. What is a shepherd (Elder) to feed his flock? The word of God. He/she must teach. Be it by formal teaching methods or by example of godly living, he/she is always teaching.

A shepherd protects the flock from "wolves" that are sent to divide, rip, tear, and destroy the household. He/she is to constantly oversee the church to be aware of needs, and opportunities to help someone to grow and produce fruit.

An Elder is to be respected by the flock. He/she is entitled to drink the milk of the flock that he shepherds. An Elder that labors in the word should be deemed entitled to double pay. (Financial support from the flock that he shepherds. The ox that treads out the corn is not muzzled, but is allowed to eat of the grain that it works to produce. That ox is not allowed to wander over to the next household and eat out of their grainary. The ox must be fed from the household he serves. A muzzled ox will soon starve to death, and produce no profit.

In the word of God the word "elder" is synonymous with "bishop, "overseer", and "shepherd". Each of these words is descriptive of the functions of the Elder.

Jesus Christ is the head of the body which is the family of God. Each household that is a part of the family has at least one Elder that functions as the head of the household. Each member of the household should be a bond slave to God, and be busy ministering the gift to one another.

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Chapter Five: Serving The Gift To One Another

The KJV was translated by the Church of England. The Church of England was controlled by King James. It essentially was the Roman Church with a new pope, the King. Most of the paganistic beliefs that had diluted the truth and power of God in the Roman Church were still in effect. The translators believed the Church of England doctrines to be true. They translated the KJV according to "their" understanding. They were sincerely concerned about doing a good job of translating, but they were in a position of servitude to the king. A simple reading of the translator's dedication to the KJV will reveal the position and purposes of the translators. They were bound to translate according to the doctrines of the king.

Thanks be to God that we can look beyond that to the critical Greek texts to find the true meaning and power of the word of God. Within the state controlled church in England, there were many levels of rulers. Each position carried varying amounts of authority to exercise dominion over the people under their supervision. One only need read history to see the degradation and offenses of this type of system. Jesus said, "Ye shall not be so". Luke 22:26

We must look honestly at the word of God and sift out the organizational craftiness. There is much sifting to be done in the area of our ministry of reconciliation. We have no rulers to exercise dominion over us. We lead one another by example, in the power of God, through Christ in us. My observation of your operation of the gift makes it easier for me to operate the gift in me. My operation builds your believing in the same way.

If I rule over you, I suppress your believing in the gift and build your believing in me and my organization. Jesus said, "Ye shall not be so." Luke 22:26 Dominion and ruler-ship have been so ingrained in us that it is difficult to get past it. We automatically think that there must be a hierarchy. But honest translation of the word of God proves differently. Let's look at some examples of how the word has been deceitfully handled and exhibit the truth:

The word "apostle" is not a translation. It is a transliteration. A transliteration is a transfer of a word from one alphabet to another. "Apostle" is an English alphabet spelling of the Greek word apostolos. By transferring the word to English letters, the meaning of the word is obscured. The word apostolos means "messenger", or "one sent with a message."

Remember our ministry of reconciliation? Our one errand to run for God? Part of that errand is to carry the gospel message. Jesus while on earth chose his first "messengers". He spent a lot of time training and teaching them the message that they were to carry. He himself was a messenger. Did he rule by force or constraint? In the book of Acts we see the record of the message being taken to the Jews, then the Gentiles. But the first messengers did not exalt themselves and make themselves rulers. They were servants (diakonos) that carried the message, and taught others to carry the message to still others. Any one who places themselves in a position of dominion becomes a psuedoapostolos. (false messenger) In each of the 81 times that the Greek word apostolos is used, the word "messenger" should be read and understood. This rendering conveys the simplicity and truth of the mystery of the body of Christ.

Again, the word "prophet" is a transliteration of the Greek word prophetes. The meaning of the word is "one who speaks forth." In the Old Testament, the Hebrew word for prophet means "inspired person." The context of each usage must be read to find out who inspired the speaker, God or the devil. The same is true today. There are many inspired speakers in the world around us. By the manifestation of discerning of Spirits we can know the Spirit or spirit inspiring the speaker. We also can compare what is being spoken to the written word of God to verify the authenticity of the message.

A "prophet" (inspired speaker) is one who speaks forth and "foretells" or "forthtells" by the revelation manifestations, or by the written revelation of the Bible. One who speaks by any other inspiration is a "false prophet", or speaker inspired by Satan. For a proper understanding of the word "prophet", it should be read "inspired speaker" and understood as such.

The word "evangelist" is a transliteration of the Greek word euggelistes. This word means a "good message carrier." An evangelist is one who proclaims the good message. This is part of each born again persons responsibility as a minister of reconciliation.

Paul exhorted Timothy to "do the work of an evangelist, (good message carrier) make full proof of thy ministry." (ministry is diakonia, the ministry of reconciliation) The word "evangelist" only appears three times in the New Testament and should be read as "proclaimer of the good message.

The word "pastor" is of French origin. It is translated from the Greek word poimen which means shepherd. Of the 17 times poimen is used, it is translated into English as shepherd 16 times. Why then is it rendered once in French as "pastor?" The Church of England had a ruling position called "pastor." Let's be consistent in our handling of the word. Poimen means "shepherd" every time it is used.

Teacher is a good translation of didaskolos. It is interesting to note that this word is used 48 times in the gospels and only once is it translated "teacher". Yet in the Acts and Epistles it is translated "teacher" all but once. Didaskolos means "one who teaches" in every case.

As every man hath received the gift, even so minister (serve) the same one to another. I Peter 4:10

Some of the ways that the gift is served one to another is listed in Ephesians 4:11: "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."

With proper translations of the ministries and the word "some" which is not in the Greek removed, Ephesians 4:11, 12 reads as follows: "And he indeed gave messengers, inspired speakers, proclaimers of the gospel, and teaching shepherds, for the equipping of the holy ones, for the work of the ministry, (of reconciliation) for the building up of the body of Christ." Eph. 4:11, 12 These ministries (ways to serve) have been called "gift ministries" but more accurately should be called "ministries of the gift."

To exalt the persons that believe to serve the gift to others is contrary to the word of God and honors the flesh. "Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet we know him no more. Therefore if any man be in Christ, he is a new creature: Old things are passed away; behold, all things are become new. And all things (new) are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation." II Corinthians 5:16-17 Each of us who are born again of God's Spirit has the gift of holy Spirit. Our ministry of reconciliation is part of that gift. Let us, by love, serve the gift to one another.

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Chapter Six: House Churches in the New Testament

The household is the basic social unit that God has set in place. It is no accident that in the New Testament the church that moved the gospel across the continent of Europe was made up of diverse household churches.

In the Old Testament, the household was the basic unit of the society. It is the one social institution that has stood throughout history. God gave Eve to Adam and set up the first household, the only social entity that God has initiated. The Jews were of the household of Abraham according to the flesh. The church (ekklesia) is the household of God, and Christ Jesus is the head of the family. We are God's "called out" family. Each local assembly (ekklesia) of believers is a household in the family of God, with elders. (shepherd)

The New Testament churches flourished as they followed God's established order of households. Since God is the same now as He was then, and we are still in the age of grace, the order has not changed. If we are to experience the power and explosive results of the early church, we must follow God's order and arrangement.

Every church mentioned in the bible is a household church. There were no church buildings built until the late third century when governments began to take control of the church.

The Churches at Jerusalem:

It was in Jerusalem that about 3000 people were born again on the day of Pentecost. Acts 2:41 tells us that they "continued ... from house to house." Simple arithmetic makes it plain that there were at least fifty to sixty house churches to accommodate that number of people. In Acts 4:4 we see another 5000 "men" saved. The fact that the Word points out that it was 5000 "men", indicates that along with these men came their households. We don't know how many people were part of the growth explosion in the early part of the book of Acts, but we know there were many households. It was in this context that in Acts 5:42 we are told that "daily ... in every house they ceased not to teach and preach Jesus Christ."

The Churches at Philippi:

Throughout the New Testament, the churches mentioned are all groups of God's called out people meeting together in households. It is significant to note that the first church in Europe was in the household of a woman named Lidia. In Acts 16:34 it is called "the house of Lidia." If she was not the head of the household it would have been called the house of Lidia's husband's name. Lidia was a single, business woman who was the head of her own household. It is worth taking note that God chose her to provide the home and leadership for the first church in the European continent. We could profit much by reading Galatians 3:28 again and realizing that with God there is neither male nor female in the church of grace.

Soon to follow was the house of the Philippian jailer. (Acts 16:34) By the time the letter to the Philippians was written there were more churches , as can be known from the introduction of the letter. It is addressed to saints, bishops, (plural) and ministers. (plural)

The Churches at Corinth:

In the area of Corinth there are four churches specifically mentioned. How many more there were we don't know. The Bible only tells us about these four. In Acts 18:1-4 we learn of the church that was in the household of Pricilla and Aquilla. This husband wife team was an important part of the advance of church in three key European cities; Rome, Ephesus, and Corinth. Paul considers them to be sunergous or co-workers, trusted and able to live and carry the gospel just as Paul himself.

Also mentioned is the church that met in the house of Gaius, where Paul stayed when he wrote the letter to the Romans. (Romans 16:23) The household of Stephanas is greeted in the first chapter of First Corinthians. It is also mentioned in I Corinthians 16:15,16 as a model church that the believers should pattern themselves after. Paul wrote that the household of Stephanas had "addicted themselves to the ministry." (I Cor. 16:15) What a commentary to their believing. What a pattern for us in this lethargic time. Another church mentioned in Corinth is the household of Choe, which was embroiled in contention. (I Cor. 1:11)

The Churches at Ephesus:

When Paul came to Ephesus he found twelve men who were believers. Twelve men equals twelve households. We don't know how many of these households hosted meetings of the church. We do know that Paul stayed in Ephesus for two years and three months and taught the word of God. The Bible tells us that all of Asia heard the gospel during that time. Paul didn't personally speak the word to every person in Asia. Each person that received the gospel and believed knew that part of being a believer was to carry the message they had been called out to carry. God has not changed. It is still our responsibility to carry out the ministry of reconciliation. There must have been many household churches scattered across Asia at the end of that two year period.

The Churches at Colosse:

The church in the house of Archippus, which Philemon was a member, is mentioned in Philemon chapter two. The book of Colossians speaks of Nymphas and the church in her house.

The Churches at Rome:

The sixteenth chapter of Romans is rich with information about the nature of the early church. Great unity was intermixed with great diversity. Careful study of this chapter will reveal much for us to strive for in our relationships with one another. There are five Roman households mentioned in the Bible. The first is Priscilla and Aquilla's house. The second is the household of Aristobulus. Another is the house of Narcissus. The fourth is "Asyncritus, Phlegon, Hermas, Patrobas, Hermes and the brethren with them." Fifth, "Philologus and Julia, Nereus and his sister, and Olympas, and all the saint which are with them."

In the sixteenth chapter of Romans there are twenty-seven believers named. A close look at the names will reveal much more about the diversity of the church. There are sixteen Greek names, six Roman, four Hebrew and one Persian. Six of the twenty-seven are women. There are great Roman nobility alongside slaves, and freemen. Unity and love among such a diverse group of people is only possible if they are walking according to the Spirit and not the flesh. Below is the list:

Location of other Household Churches: