Metaphors for An Ecclesiology of Church Leadership - A

By Steve Hobson, DMin from Rethinking the Church: Its Leadership and Mission

Metaphors Pertaining to God the Father

1. The Household of God . . . . A people gathered together by Gods love
nurturing each other into maturity
No metaphor of the church has such immediate cross cultural applicability as the household of God.
Closely paralleled to the larger image of the nation (Eph 2:19) is that of the extended family, complete with parents,
children, friends, servants/laborers, tenants, and business associates. The role of the patriarch over the clan is a
treasured picture in Israels lineage. Christians are taught to address God alone as father (Mt 6:9; Eph 3:14) and
to see each other as brothers and sisters (James 2:15; 1 Tim 5:1-2). Jesus called himself the head of the house
(Mt 10:25) and likens his disciples as members of his household who enjoy the privileges of family (Rom 8:1617,21), yet are under His authority.
Not all people are members of Gods household. Entry into the household comes by childlike faith (Lk
18:17), the new birth (Jn 3:3), and legal adoption (Eph 1:5). Through family nurturing growth is expected (1 Pet
2:2; 1 Cor 3:1-3). Every believer should grow in maturity (1 Jn 2:12-14) from childhood (dependency), to young
adult (strength and involvement), to fatherhood (wisdom and reproduction). Thus the goal of every believer
multiplying in faith can be highlighted (2 Tim 2:2). Interestingly Bennett observes that neither Hebrew nor Greek
have words that distinguish the nuclear family as an isolated unit (Bennett 1993, 73). This metaphor carries a strong
value of belongingness, mutual care, growth to maturity and offers an attractive alternative to the fragmented social
structures of the world.
Leaders in the church are seen as elders (always plural) in the household. In Acts 20:17,28 and 1 Pet 5:1,2
the terms elder, overseer, and shepherd/pastor are used interchangeably. The plurality of leadership for the
church is thus highlighted, correcting the traditional authoritative clergy centered ministry that cripples the church.
(This is often a result of emphasizing the church as the flock of God and the singular pastor/shepherd role - See
Appendix 5.) Leaders minister as a father with encouraging and disciplining concern (1 Thes 2:11; 1 Cor 4:15 but not cultivating dependency); as mother with tender nurturing care (1 Thess 2:7 ); and as manager with
administrative responsibility (Lk 12:42; 1 Tim 3:5). They are to be humble models, not lording it over the people
(1Pet 5:3), but encouraging each to grow into being a father or mother themselves. Satan is also portrayed as
a father with children (Jn 8:44) and a family that rivals Gods. All people are by natural birth born into Satans
family (Eph 2:2-3). Only the new birth (Jn 3:3) can a person join Gods family. This eschatological vision of
competing families echoes that of the Holy Nation below. The children of God are responsible to invite others
into their new family!
A household in Biblical times, as in most cultures today, represented the most important of social
relationships and loyalty. Thus members of a household would often embrace whichever religion the head of the
household chose to follow (Acts 11:14; 16:15, 31; 18:8). Here is a note of mission strategy. The gospel spreads
through webs of relationships that spin out from the immediate household to interconnected households.
Evangelism and the call for decision is best seen not merely in the Western emphasis on individualistic conversion
but also in family/group evangelism and conversion. The necessity of relational evangelism and corporate witness
(oikos evangelism) can be highlighted using this metaphor of the Household of God.
2. A Holy Nation Under God . . . . . A people galvanized under God's command
moving together into enemy territory.
In the Old Testament Israel was a nation pledged to God (Ex 19:6) and under His theocratic rule. But as
Gentiles were grafted into the new people of God (Rom 11:17), the church took on the identity of the new Israel.
Thus Peter calls the church a chosen people, a royal priesthood, a holy nation, a people belonging to God (1 Pet
2:9). Jew and Gentile in Christ are fellow-citizens of heaven (Eph 2:19; Phil 3:20), and thus forever aliens and

strangers in the world (1 Pet 2:11; Heb 11:13). Their calling is to be in the world but not of it as they live loyal
to the holy standards of their true homeland (1 Pet 2:11, 12), share their faith as heralds of their King (Philemon 6;
1 Tim 2:7), and journey homeward as pilgrims seeking their heavenly city (Heb 11:13-16).
The church as a holy nation is the first fruits of the Kingdom of God. The church is not the kingdom of God
but is an outpost (a sign, sacrament and instrument of the kingdom), a fighting unit of the kingdom not of this
world (Jn 18:36). Gods holy nation is at war with the prince of this world and thus is called to obey Gods
marching orders. Gods people are fellow soldiers strictly trained (2 Tim 2:3-4), armed with protective armor (Eph
6:10-18) and taking up weapons of spiritual war (2 Cor 10:3-4). They are to resist the spiritual enemy (1 Pet 5:8;
Eph 6:12), demolish spiritual strongholds (2 Cor 10:4,5), and be part of the process bringing people from the
kingdom of darkness to the kingdom of light (Col 1:13,14). Led in triumph by its victorious King (Col 2:13-15; 2
Cor 2:14), the church assaults the very gates of Hell which cannot prevail (Mt 16:18). This metaphor stresses the
vision and task of the church within Gods kingdom agenda.
Leaders in the Holy Nation are the kings ambassadors (2 Cor 5:20; Eph 6:20). Each leader must be able
to teach (1Tim 3:2) so that they are careful the speak the Kings words. They lead with a humble authority flowing
out of their office as well as earned respect (Heb 13:17; 1Tim 4:11-16). Leaders are not to see themselves primarily
as generals over troops of soldiers, but instead as fellow soldiers (Phil 2:25) given delegated authority, by their
commanding officer - Jesus Christ (2Tim 2:3-4).
The calling of the church as a Holy Nation is to declare the praises of God (1 Pet 2:9) to all the peoples
and nations that do not yet acknowledge Him as their King. The church is a nation set apart (holy) to Gods
mission purposes in the world. It lives out the dynamic and life of the reign of God, experiencing the first fruits of
the kingdom now, but anticipating all that is not yet. The church obediently goes into the world (Acts 1:8; Mt
24:14) in the authority and power of the King of Kings, to act as His redemptive agent.

Metaphors Pertaining to God the Son

3. The Bride of Christ . . . . . A people betrothed in loving faithfulness
seeking Christ in all things.
The beautiful picture of Gods love and joy in his people betrothed to Him begins in the Old Testament (Is
54:5-6; 62:5; Hosea 2:7,16) and continues into the New with the metaphor the bride of Christ (Rev 19:7; 21:9).
Unfaithfulness to God is pictured as no less than spiritual adultery or prosti-tution. The prophets portrayed it in the
vilest of terms to show Gods jealous love (Jer 2:20; 3:1,2).
Christ the bridegroom cherishes His bride with love that surpasses knowledge (Eph 3:17-19), love that
extends all the way to His death for her (Eph 5:25), love that cleanses and renews her (Eph 5:26-27, 29,30). The
church, the bride, responding to His initiating love learns how to love (1 Jn 4:19), how to submit in faith to Him in
everything (Eph 5:24), and maintain a simplicity and purity of devotion to Him alone (2 Cor 11:2, 3; Rev 2:4). The
bridegrooms ministry to His bride, her faithful devotion to Him, and her righteous acts done in love all act as
preparation for the joyous marriage supper (Rev 19:7; 21:9).
Paul depicts the bride as betrothed awaiting union with her Lord (not yet - 2 Cor 11:2) while at the same
time already united with Him (now - Eph 5:28-32). This tension reflects the inaugurated kingdom of God that is
still to come in fullness when Christ comes to take His bride to be with Him forever (1 Thes 4:17). Then the church
will be revealed with Him in His glory. Our deepest desire should thus be to be pleasing to Him in every way, to
gladly submit to his purifying of our hearts and motives, and to shun everything that compromises our loyalty to
Him. The parable of the ten virgins (Mt 25:1-13) teaches Gods people to be wise and stay alert while waiting
patiently for the fulfillment of the kingdom, for the wedding day.

Leaders in the church may be depicted as John the Baptist does of himself - as friends who attend the
bridegroom (Jn 3:28-30), gladly assisting Christ in any way as He ministers to His bride in preparation for the
marriage supper. Such service to the bridegroom brings fullness of joy. The church leader must always point the
bride to her bridegroom and not to himself (2 Cor 11:2). A godly leader realizes with John the Baptist that He
must become greater; I must become less (Jn 3:30)
Blessed are those who are invited to the wedding supper of the Lamb! . . . These are the true words of
God (Rev 19:9). Jesus kingdom parable of the wedding banquet (Mt 22:1-14) emphasizes Gods gracious
invitation to both Jew and Gentile, good person and bad, to join Him in His joy-filled kingdom celebration. God,
the ever gracious host, even provides for the clothing of righteousness such a celebration demands. It is the
churchs responsibility as missionary people to serve as obedient messengers going at any cost to spread the
invitation. We go far and wide, to peoples of every tribe, tongue and language to fill the banquet hall of God (Rom
10:11-15; Mt 8:11-12; 24:14; Rev 7:7-9).
4. The Body of Christ . . . . . A people united in a vital community
together ministering grace to each other.
This uniquely New Testament metaphor for the church is the apostle Pauls favorite. Christ is the head of
the body which is His church. This picture is used of both the church universal (Eph 1:22) and its local
manifestation (1 Cor 12:27; Rom 12:3-5). Individuals become members of the body at conversion through the
baptism of the Holy Spirit (1 Cor 12:13). Each believer is given one or more spiritual gifts (1 Cor 12:7; 1 Pet
4:10,11) for the building up of the church through ministry directed and empowered by the Head (Eph 4:16). This
metaphor stresses unity under Christs headship
(1 Cor 12:4-6,25); diversity of gifting among believers (1 Cor 12:17-20; 29-31); and interdependence as members
of one another (Rom 12:5; 1 Cor 12:21-25) sharing mutual ministry, rejoicing and suffering (1 Cor 12:25-27).
The church in this metaphor is not primarily a hierarchical structure but a community of mutually serving
saints in which Christ dwells. He is alive and present, ministering to the whole church (Eph 5:29,30) through each
believer fulfilling his/her ministry role. The dynamic of the body is more than social organization; it is spiritual life
and grace coming from Christ (Col 2:19). The goal of the churchs growth is toward unity in the faith and in the
[experiential] knowledge of the Son of God and become mature (Christ-like) attaining the fullness of Christs
resurrection life and beauty seen in the church. In this God is glorified in the church and in Christ Jesus (Eph
3:21)
Leaders in the church are specially gifted by Christ to equip believers for the work of service (Eph 4:1113). Their role is not to do all the work of ministry, but to focus on preparing each believer to take up his/her part so
that everyone contributes according to his/her gifting. Such preparation involves teaching Gods Word, practical
training in righteousness (2 Tim 3:16,17; Titus 2:1-15), modeling how to walk with God (Heb 13:17; 1 Cor 4:16; ),
personally applied counsel to specific needs (1 Thess 5:14), training in service skills (Lk 6:40; Titus 2:4), and
guidance into ministry (Titus 1:5). No church leader is the head of the church. That role belongs only to Christ
Himself.
Though this metaphor as developed in Eph 4; 1 Cor 12,14 does not directly focus on the churchs ministry
to the world, the equipping gifts listed in Eph 4:11 include the gift of evangelism and apostle (with contemporary
application interpreted as church planting authority, or possibly cross cultural emphasis). Since Christ is head over
everything for the church which is His body (Eph 1:22,23), we can know that He will expand His church, His
body, to the world in fulfillment of the Great Commission. Further, the body of Christ offers evidence of Gods life
changing grace seen in loving unity between former enemies (e.g. Jew & Gentile). The dividing wall of hostility
is destroyed so that Christ is able in this one body to reconciled both of them to God through the cross (Eph 2:
14-16). Jesus affirms that such visible unity in the body is evidence of His deity to a hostile world
(Jn 17:20-23).

Metaphors Pertaining to God the Spirit

5. The Temple of the Holy Spirit . . . . . A people in which God dwells
obeying the truth and worshipping God
This metaphor is rich in association with the Old Testament temple, Yahwehs meeting place with Israel (2
Chr 6:14-42). The New Testament church is called Gods building (1 Cor 3:10-11), the temple in which God
lives by His Spirit (Eph. 2:22; 2 Cor 6:16). It is built with living stones (believers - 1 Pet 2:5), upon a foundation
of Christ Himself as the chief cornerstone (His person and work 1 Pet 2:6-8) and Christ as taught in Scripture given
through the apostles and prophets (Jn 16:12-15; Gal 1:12; 1 Cor 3:11; Eph 2:20; Mt 16:18). The church itself is the
pillar and foundation of the truth (1 Tim 2:15).
God dwells (makes Himself known) by His Spirit not in a physical building made of hands, but in the
corporate community of believers, the living temple (Eph 2:22). As the church gathers to offer spiritual sacrifices
(1 Pet 2:5) adoring Him in worship, seeking Him in prayer, ministering in His name He is there with them in power
and love (Acts 4:23-35). As Gods people function in true community being joined together. . . built together
(Eph 2:21-22) they evidence the glorious unity of the Trinity (Jn 17:20-23). As the church acts out their priestly
roles (1 Pet 2:5,9) toward God in worship, and toward others in building up their love for God, God has freedom to
manifest Himself and be glorified. The church will then rise or grow, constantly adding new people (Eph 2:1922) as a by-product of true worship because they sense God is there (1 Cor 14:24-25).
Leaders in the church stand as pillars upon the foundation of Christ and the Scriptures (Gal 2:9; Rev
3:11-13). By their steady walk with Christ and ability to minister the word accurately (1Tim 3:2; 2 Tim 2:15) they
act as a strengthening and protecting influence, watching over all who are near them (1 Thess 5:12,13; Heb 13:17).
As God joins together believers according to His carefully designed plan (Eph 2:10), leaders of the church act as
Gods fellow workers (1 Cor 3:9) assisting to build up other Christians (1 Thes 5:11) and direct their hearts
toward God. They are cautioned to build carefully for they must give an account for the quality of their work (1 Cor
3:10b-15; James 3:1). False teachers (2 Pet 2) and divisive persons (1 Cor 1:11-12; Titus 3:10) who destroy the
church, the temple of the Holy Spirit, will be destroyed by God (1Cor 3:16,17). The ultimate goal is that God be
worshipped in His temple in the Holy Spirit (Rom 8:26,27; Eph 6:18) and in truth (Jn 4:23).
The temple of the Old Testament had within it a court of the Gentiles where God-fearers were welcome
come and seek the Almighty - thus making it a house of prayer for all nations (Mk 11:17). The New Testament
church is also to be a house of prayer for all nations, interceding for the peoples of the world and welcoming
them when they come to faith in Christ for the barriers separating nations, tribes and tongues have been broken
down (Eph 2:14-15; Gal 2:28). The church as a worshipping temple cultivates in people a passion for God and for
His glory to be spread. Acting as priests to the nations they fulfill their calling to declare His praises (1 Pet 2:9).
When the flame of worship burns with the heat of Gods true worth, the light of missions will shine to the most
remote peoples on earth . . . Where passion for God is weak, zeal for missions will be weak (Piper 1993, 12 see
11-40; Ps 67:3-4; 96:3).
6. The Vineyard of the Holy Spirit . . . . . A people dependent on the Holy Spirit
learning to bear spiritual fruit.
Israel is often represented in the Old Testament as a vine that, though planted and blessed by God, failed to
produce desired fruit (Ezek 15:1-5; 19:10-14; Is 5:1-7; Jer 2:21). By contrast Jesus portrays Himself as the true
vine (Jn 15:1-17) who faithfully produces fruit through those branches (disciples in the church) that abide in Him
(Jn 15:4,5). God the Father is the gardener who cuts off (removes) unfruitful branches and prunes (improves)
fruitful ones for even more fruit (Jn 15:2,3,6). Jesus used a parable of the vineyard to show that the Kingdom of
God will be taken away from Israel [they are cut off] and given to a people who will produce its fruit (Mt
21:33-46). Both humility and hope are cultivated through this metaphor.

The context for this metaphor in Jn 15 is Jesus teaching on the role of the Holy Spirit in the believers life
(Jn 14:15-21; 25-27; 15:26-27; 16:5-15). Pauls states that it is through the Holy Spirit that Christ indwells
believers (Eph 3:16,17; see also Rom 8:9-11). Thus, in the metaphor of the vine, we might well understand Jesus as
the vine (trunk of the plant), believers as the branches, and the Holy Spirit as the life fluid of the plant that produces
fruit through the branches. Paul calls this fruit the fruit of the Spirit (Gal 5:22-25; see also Rom 7:4 fruit to God
contexted with teaching on Holy Spirit 8:1-27, esp. firstfruits of the Spirit).
Although no other leader than the gardener (God the father) is mentioned as tending the vine in John 15,
the metaphor of the leader as gardener/farmer is used repeatedly in Scripture (1 Cor 9:7 Paul as vineyard planter;
also 2 Tim 2:6 where same Grk word is used for farmer as in Jn 15:1 of God the gardener). Paul stresses that,
as such, leaders are Gods fellow workers, you [believers] are Gods field [lit. planting] (1 Cor 3:9; 2 Cor 6:1).
Each leader in a church plays a part: I planted the seed, Apollos watered it. But each must remember God made
it grow. So neither he who plants, nor he who waters I anything, but only God, who makes things grow (1 Cor 3:67). No leader owns the church (it is Gods vineyard) nor does a leader make a church grow (God does)!
Dependency on God is essential. But how each responds to pruning (tests, discipline, etc.) and how consistently one
abides (cultivates intimate personal communion) in Christ and in the power of the Spirit will make a difference in
the degree of fruit born (Jn 15:2,5,8).
As the believers abide in and depend on Christ through the power of the Holy Spirit the God glorifying fruit
they bear is seen in their character (Jn 15:8; Gal 2:22-23), in their relationships (Jn 15:9-13,17; James 3:7 - love
lived out), and in their ministry (Jn 15:16; Col 1:6 - people coming to know Christ). Thanks to godly, Christ
abiding, Spirit-filled believers, all over the world this gospel is bearing fruit and growing (Col 1:6). This was to
be expected, for Jesus promises His followers that if they abide in Him and in His word, obey Him, love each other,
and pray with boldness (Jn 15:7-17) then through the Spirit they will do what He has done, and even greater things
so that the Father will be glorified an that their joy will be full (Jn 14:12-14)!

Continued . . .

The Flock of God

This familiar metaphor, well known, well loved, and a worthy one for leadership instruction, was not chosen as one
of the core metaphors for this ecclesiology of church leadership. It was not chosen for the following reasons:
- Not meeting the criteria of fully developed imagery, because it lacks explicit responsibilities for people
(only to hear, follow/obey, trust.) The focus is on leaders. The development/productivity of sheep is not
unpacked. The metaphor is suited for leadership training, but lacks for broader ecclesiology.
- Being a metaphor steeped in cultural understanding, non-shepherding cultures struggle to see this image
fully. The image of the shepherd has been reduced to pastoral care, oversight, and feeding. The role of
the shepherd leading toward goal accomplishment (warring kings were called shepherds) is lost.
- The emphasis on the nurturing individual people is already well developed in the household, body and
vine metaphors.
The Flock of God . . . . A people under God's care
being nurtured into maturity
This metaphor of Gods people under the care of their strong but tender shepherd has rich Old Testament
roots (Ps 23:1; 80:1; 100:3; Is 40:11; etc.). Christ is the New Testament Good Shepherd. His church is also called
Gods flock (Jn 10:1-30; Ac 20:13-38; 1 Pet 5:2). Christ is the Great Shepherd (Heb 13:20,21) or Chief
Shepherd (1 Pet 5:4) who intimately knows his sheep and laid his life down for the flock (Jn 10:11). He calls and
gifts leader/servants under Himself to also shepherd the His flock with strong and courageous but tender and
sacrificial care (Jn 21:15-17; Ac 20:13-38; 1 Pet 5:1-4).
The responsibility of the Gods people as sheep is to loyally follow, obey and depend on the Chief
Shepherd as He ministers to them through His under-shepherds. The calling of pastors/shepherds is to lead them
(overseers Acts 20:28), feed them (Jn 21:15-17; 2 Tim 4:2), and take heed for them (protect Acts 20:29-30).
The emphasis is on the care and nurturing of Gods people toward maturity in Christ. Little is required of the people
in this metaphor. No production is spoken of - wool, lambs, food (!), etc. Instead the emphasis is on the relationship
- Christs gracious care for His people shared through intimate pastoral concern. The church is a place for
compassionate grace to shine!
This metaphor emphasizes God with His people giving them peace (Ps 23). It is full of instruction for
church leaders regarding pastoral care. The Scripture does not, however, demand an ordained clergy to extend that
pastoral care. The elders (=shepherds=pastors Acts 20:17,18; 1 Pet 5:1,2) have the office and church wide
oversight. But the gifting of pastor (Eph 4:11) may indeed be received by men or women who do not pursue the
church office, but instead minister through the churchs small group or special ministries. Decentralized and
diversified pastoral/shepherding care and service is an essential element of healthy church life.
There is also a note of mission that must not be ignored. Jesus told His disciples he had sheep not of this
fold that He must bring into the one fold through His calling of them and their recognizing His voice (Jn 10:16).
Jesus made it clear that suffering people like sheep without a shepherd (Mt 9:35-38) draw out His compassion.
When one is lost from the fold the shepherd leaves 99 to seek out the one (Luke 15:1-7), for he must bring it
back. It is Gods world embracing mission imperative that extends love beyond logic. Indeed in heaven, around the
throne representatives from every tribe, people and language will gather to worship Christ as the Lamb of God who
is also their shepherd (Rev 7:17).
The Church as a FLOCK ....The Flock of God
A people under God's care
being nurtured into maturity.
1. God/Christ is the True Shepherd, the Good Shepherd.
2. Church leaders are undershepherds - extending God's care to His (God's) people.
They feed, heed, and lead believers for their health and maturing toward
Christ-likeness.
3. The Good Shepherd directs His people to gather sheep not of the fold, leaving the
99 for the lost one(s).
6