“This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:” (Acts 7:38).

“Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee” (Hebrews 2:12; quote of Psalm 22:22 referring to the corporate body of the congregation of the nation of Israel).

     The concept of one body (corporate) out of many bodies (local) is exemplified in the patriarchal system of Israel prior to the Exodus (typically portraying the Kingdom Age). Prior to the Exodus, each household had a patriarch who was also the priest of that home (the Passover shows this system to still be intact at the time of the Exodus). These household churches were united into one corporate body referred to as the “congregation.” The Septuagint translates the word “congregation” to be the Greek word ecclesia, yet it refers to the corporate nation of Israel under direct leadership of God (pillar of fire by night, pillar of cloud by day). Although the word ecclesia refers to the corporate congregation of National Israel, the nation was divided into various ranks. I believe this will be the pattern of the corporate church as it rules with Christ during the Kingdom Age. The pattern of the Camp of Israel in the wilderness is the pattern of the heavenly.

“44 These are those that were numbered, which Moses and Aaron numbered, and the princes of Israel, being twelve men: each one was for the house of his fathers. 45 So were all those that were numbered of the children of Israel, by the house of their fathers, from twenty years old and upward, all that were able to go forth to war in Israel; 46 Even all they that were numbered were six hundred thousand and three thousand and five hundred and fifty {603,550}. 47 But the Levites after the tribe of their fathers were not numbered among them. 48 For the LORD had spoken unto Moses, saying, 49 Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel: 50 But thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle. 51 And when the tabernacle setteth forward, the Levites shall take it down: and when the tabernacle is to be pitched, the Levites shall set it up: and the stranger that cometh nigh shall be put to death. 52 And the children of Israel shall pitch their tents, every man by his own camp, and every man by his own standard, throughout their hosts. 53 But the Levites shall pitch round about the tabernacle of testimony, that there be no wrath upon the congregation of the children of Israel: and the Levites shall keep the charge of the tabernacle of testimony. 54 And the children of Israel did according to all that the LORD commanded Moses, so did they. 1 And the LORD spake unto Moses and unto Aaron, saying, 2 Every man of the children of Israel shall pitch by his own standard, with the ensign of their father’s house: far off about the tabernacle of the congregation shall they pitch.” (Numbers 1:44-2:2).

     To get a picture of what is before us in Numbers 1:44-2:2, we must envision the Tabernacle of Testimony at the center of a very large circle of people (see chart). The Outer Court of the Tabernacle of Testimony was an enclosed area of about 172 ft. long by 86 ft. wide. Directly surrounding the Tabernacle of the Congregation encamped the tribe of Levi. These were the Priests of God and were the only ones allowed to approach the Tabernacle (1:51).

     Israel was to encamp “far off” (2:2; about 2000 cubits or .65 or about 2/3rds of a mile, Joshua 3:4) from the Tabernacle of the Congregation. They were divided into four groups of three tribes each under their own Standard or Banner. To the East the tribes of Judah, Zebulon, and Issachar (2:3-9) encamped under the Standard of the Lion (see Ezek. 1:5-12; and Rev. 4:6-8 which distinguishes the purpose of these Standards, i.e. that things on earth should be as they are in Heaven, Matt.6:9).

     On the South side encamped the tribes of Reuben, Simeon, and Gad under the Standard of the Man (2:10-16). On the West side encamped the tribes of Ephraim, Manasseh, and Benjamin under the Standard of the Ox (2:18-24). On the North side encamped the tribes of Dan, Naphtali, and Asher under the Standard of the Eagle (2:25-31).

     The total number of men over the age of 20 years old was 603,550 (2:32), not counting the Levites (2:33). Add to this number all the women and the children (under 20 years old), and we have probably well over 3,000,000 (three million) people. With all of their animals, this is quite a large congregation of people.

     Each of the encampments of three tribes was made up of individual families, which in turn encamped under their own “ensign of their father’s house.” When a man got married, a new family was born, and a new “ensign” was raised in the congregation of Israel over that new household. That “ensign” represented the man and all that he was and would become. It represented a reputation and a testimony. As the history of that family grew, so grew the reputation and the testimony that the “ensign” represented.

     Until a young man was married, he lived under the “ensign” of his father’s house. All that he did would reflect upon the testimony and reputation of his father’s house. It was a serious offense to discredit that household. This made the children take careful consideration to the consequences of irresponsible actions. Once a young man was married, he had the opportunity to start fresh under his own “ensign” and build his own family reputation. Yet Israel’s reputation, as a congregation and as a people, was always a composite of the whole. No man, or family, was an island unto themselves. Each family became accountable to the whole.

     The encampment of the families and tribes of Israel came to be simply called the “camp.” This was the corporate ekklesia of Israel. As we envision the “camp,” we see close to 600,000 households with the doors of their tents pitched toward the Tabernacle of Testimony. That Tabernacle represented the only means by which they could be right with Jehovah. As they pitched their tents toward it, they were to represent a people with a desire to be right with God. That desire was to be the center of their lives. All else was inconsequential. I believe that was the central reason that God established this order of encampment. Pleasing Jehovah by obeying Him, loving Him, and fearing Him (Deut. 6:1-25) was to be the center of every family’s ambition.

     In the layout of the Tabernacle encampment, we are reminded that the testimony of each family was much more then its reputation before the rest of the “camp,” or even those outside the camp. Its central significance was what their testimony was to God Himself. That was why it was called the Tabernacle of Testimony and the Tabernacle of the Congregation.

     The family unit was an important institution within that encampment. When the family fell, all else would fall with it. In Joshua 7:1, when one family fell, God viewed the whole congregation of Israel as fallen with it. There seems to be no greater testimony of God to the singular importance of a family’s influence upon the whole of a society than this portion of Scripture.

     When an individual family raised an “ensign” over their household, it was intended to be a testimony that they would be a covenant-keeping family and that they would serve the Lord (see Joshua 24:14-28). The life within the camp was to be a testimony to the holiness of God. All those refusing to maintain their testimony were excommunicated, i.e., cast without the camp. Once there, they were required to purify themselves for seven days before they were allowed to pitch their tent within the camp again.

     The mixed multitude (those who refused to be covenant-keeping people) were not allowed to pitch their tents within the camp. Anyone that was to be stoned to death was taken without the camp to be stoned. A leper, a defiled person, even anyone with an infection was to be put outside the camp (Numbers 5:1:3). The central thrust of Leviticus was the means by which a person could maintain his right to live within the camp by maintaining his sanctity before the LORD. In order to go through all the complicated ritual that was necessary to do that, a Jew had to be very serious about being right with God and wanting to remain within the camp signifying fellowship with God and a spiritual synergism with fellow believers.

     Within the camp was the place of promise. This was the place of blessing for an already redeemed people. It was not that their salvation depended upon this way of life, but rather that this lifestyle manifested a genuine covenant people. Being required to live outside the Camp was a place of fear and constant doubt. On the perimeter was the highest danger of attack from the enemy. At the perimeter they would be the first to be destroyed with little or no defense.

     These truths regarding the Old Testament encampment parallel the practical reality of the local church family within the Corporate Church. This is especially true of those who profess to be believers, but are content to live without the camp at the border with the world. There the life was much like the lukewarm Christian of today lacking any real commitment, purpose, or accountability. This kind of Christianity is like an immunization shot. Within it is just a little bit of disease, just enough to build up a resistance to the real thing.

     Many Christian homes and local churches have just enough Christianity to build up their resistance to the real thing. In order to live within the camp, it is essential that our families be totally infected with Christ. The truths of the Word of God must be their full conviction of life. Glorifying Christ must be the center of their purpose in life, and it must result in a desire to please and serve God in love, fear, and obedience. That kind of infection requires large doses of the real thing ministered to people in genuine love. Anything less is just an inoculation. I would imagine it was those who loved the LORD the most who sought to live as close to the Tabernacle as possible. That is where we should all desire to live!

     I believe the local church is the functional organization for this dispensation (the Church Age) and should be distinguished from the Corporate Church (often called the Universal or Mystical Church), which will be a functional entity in the Millennium (the 1000 year reign of Christ after the rapture and the tribulation time). The Corporate Church is not a functional entity within this dispensation in that it is incomplete and made up of both the living and dead. It will not become functional until its rapture (I Thessalonians 4:16-17), glorification, and the return of Christ at Armageddon with His saints to establish and rule His Kingdom. The term Church, as used in the dispensation of the Church Age, is used as a civil assembly.

“30 And when Paul would have entered in unto the people, the disciples suffered him not. 31 And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. 32 Some therefore cried one thing, and some another: for the assembly {ekklesia} was confused; and the more part knew not wherefore they were come together. 33 And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. 34 But when they knew that he was a Jew, all with one voice about the space of two hours cried out, Great is Diana of the Ephesians. 35 And when the townclerk had appeased the people, he said, Ye men of Ephesus, what man is there that knoweth not how that the city of the Ephesians is a worshipper of the great goddess Diana, and of the image which fell down from Jupiter? 36 Seeing then that these things cannot be spoken against, ye ought to be quiet, and to do nothing rashly. 37 For ye have brought hither these men, which are neither robbers of churches, nor yet blasphemers of your goddess. 38 Wherefore if Demetrius, and the craftsmen which are with him, have a matter against any man, the law is open, and there are deputies: let them implead one another. 39 But if ye enquire any thing concerning other matters, it shall be determined in a lawful assembly {ekklesia}. 40 For we are in danger to be called in question for this day’s uproar, there being no cause whereby we may give an account of this concourse. 41 And when he had thus spoken, he dismissed the assembly{ekklesia}” (Acts 19:30-41).

     Although the three uses of the Greek word ekklesia in Acts 19:32, 39, and 40 all refer to a public assembly other than a local church assembly, the important thing we see in the use of ekklesia in these three uses is that it is used of an assembly. Therefore, the primary meaning of ekklesia regarding the definition of a local church is about an assembly. A local church then exists in two dynamics: assembled to be taught the Word of God and sent out into the world to evangelize and make disciples.

“Unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both their’s and our’s” (I Corinthians 1:2).

“Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons” (Philippians 1:1).