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This week at Woodland we’re taking a break from our study of Ephesians to prepare for the great, high holiday of Resurrection Sunday! … Easter, we typically call it. And this Palm Sunday, leading up to Easter, we consider Matthew 21.1-17.

Probably because Amanda, the kids and I have been watching reruns of the The Great British Baking Show (where amateur bakers, working under the press of time and scrutiny of experts, are tested to their limit), I’m impressed with the sense of urgency we find in our passage.

In chapters 19-23, Matthew records Jesus’ humble entry into Jerusalem to show the servant-like manner in which Jesus entered Jerusalem to be rejected as King. And, for all those present, you can almost hear the prophetic timekeeper shouting, “Time’s almost up!”

Time’s almost up, to receive your King (:1-11). From Matthew’s careful account, we see what kind of king Jesus is. He makes preparation for His entry and shows (verse 2) that He knows everything. He knows there will be a donkey and her colt in the village ahead. And, He knows its owners will allow the use of the animals. He has absolute authority (verse 3) and shows this by instructing His disciples to commandeer the animals’ use. And, the king has power as Creator. This is the subtle point made by Matthew (and we have to fill in the gaps here with Mark and Luke) when Jesus chooses to sit astride the unbroken colt, rather than the trained donkey mare.

Most pointedly, the King enters in humility, because he’d come to die. Some, apparently, got the message: Baruk haba beshem Adonai! (“Blessed is He who comes in the name of the Lord!”). Others recognized Jesus as a prophet from Nazareth (verse 11). True, but not the whole truth.

Now is the time to embrace Jesus! This is the message they were to understand.

Time’s almost up, to pledge loyalty to your King (:12-13). After entering the city (Mark shows this to be the next day), Jesus entered the Temple, and we see the rightful fury of the King! Jesus takes over the Temple, so that it might be clear that the way to God is open. In doing so, He restores economic justice, as the poor were apparently being defrauded as they purchased pigeons for sacrifice (Lev 5). Fulfilling Zechariah 14, Isaiah 56 and Jeremiah 7, Jesus drives the money changers from the Court of the Gentiles. Mark 11 adds the full quote from Isaiah 56, “My house shall be called a house of prayer for all nations …” Jesus will soon open the way for all nations to come to God.

Jesus restores the Temple to its purpose as a place where the presence of God could be enjoyed. All of this prefigures the fulfillment of the sacrificial system in Himself. “I tell you something greater than the Temple is here” Jesus has said (Matt 12.6). If the King’s subjects won’t come to God rightly in the King’s Temple, they won’t recognize who Jesus is and pledge their loyalty to the King at all.

Now is the time to embrace Jesus!

Time’s almost up, to recognize your King (:14-17). The message of the Temple cleansing isn’t lost on everyone. Jesus draws three responses from those in the Temple, so that the condition of peoples’ hearts may be demonstrated.

The blind and lame respond. Ironically, Leviticus 21.17 excludes those deformed in body from joining in the worship of Israel, “For no one who has a blemish shall draw near, a man blind or lame, or one who has a mutilated face or a limb too long.” This is a picture of how we only come to God in wholeness. Jesus will soon fulfill the requirements of the sacrificial system: “Do not think that I have come to abolish the Law and the Prophets; I have not come to abolish them but to fulfill them” (5.17).

And, oh how the children respond! They respond and recognize the King. The priests and scribes respond, and don’t like the shouts of the children’s one bit, “Do you hear what these are saying?” they ask Jesus (:16).

Jesus reminds them from Psalm 8 that children must shout!: “Out of the mouth of infants and nursing babies you have prepared praise … (:16b).

Now is the time to embrace Jesus!

As Matthew recounts, the Nation rejected its King. But then, the King offered Himself for all peoples on the cross. And then, the Father raised Him from the dead and gathered Him back to Himself where He makes preparation to come again.

And that’s where we are today. Take a look at Revelation 19.11-16. “Then I saw heaven opened, and behold, a white horse! The one sitting on it is called Faithful and True, and in righteousness he judges and makes war.”

Do you recognize that rider? He’s one and the same as the rider on the donkey. Only, He doesn’t come to die; He comes to reign. “Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father” (Phil 2.9-11).

There’s two groups of people who enter into the Easter Season this year. There’s those who play at welcoming Jesus. Maybe, some believe right things about Jesus (“the prophet from Nazareth”), but they aren’t depending on Him. These need to consider that Jesus really died … and really arose from the grave … and really went back to the Father, where He prepares to really return! And, time’s almost up to embrace Jesus. 

There’s also others who have trusted in Jesus, but could (for sheer busyness and distraction) miss the opportunity to consider Jesus in the next week. For us, the need to keep on depending on Jesus is just as vital as our need to depend on Him was in the first place.

Palm Sunday is a wake-up for us each year, isn’t it? This year, let’s read those familiar passages in Matthew, Mark, Luke and John with new vision. And then, let’s respond with urgency, dependence and thanksgiving.

And, let’s embrace Jesus, our King!

 

A few questions for you to consider with others:

Where do you see the urgency in Matthew 21.1-17? 

How is our urgency both different from  and the same as those whom Jesus first visited at his first coming, as the King of the Nation of Israel? 

How do you feel about the Easter season? What frame of mind does the season usually find you in? Are you typically flat-footed spiritually coming into these weeks? Or, are you typically ready? 

What typically helps you prepare your own heart to contemplate Jesus and His work at the cross? 

How can we help each other prepare? 

 

 

Some years ago, I visited a friend in the Sierra Nevada Mountains of Northern California. He led a retreat center, way up in the mountains. For community service, he participated in the volunteer search-and-rescue service.

The first night of our visit my friend was on call, and—sure enough—he got called into action. A thirteen-year-old girl had strayed from her group while hiking and had slid over a rocky cliff before catching herself on a little ledge about two feet deep, but overlooking a 200 foot drop-off. There she stood, in the dark.

After locating her, a feat in itself, my friend and the search-and-rescue team went into action. My part of the maneuver was to sit in my friend’s van, listen to the radio and watch while the team, with headlamps, climbed up above the stranded girl, so that my friend could rappel down and rescue her. He told me later that when he finally reached her he said, “Sweetie, you’ve got another chance at life.”

That’s a cool story and a great picture of today’s passage from Ephesians 5.7-14. In the first part of the letter we’ve learned that God has called out a people to be His Church. These are those all over the world who have trusted Jesus, including local expressions of this group at places like Woodland in the Northwoods. Now, how do we live together as God’s “called out ones”? That’s the question being answered in the second half of the book.

Today, we learn that we’re to walk together, in the light. And, this passage is about what happens when a believer who has taken off the “old self” goes back to his or her former lifestyle. What do we do? We go over the cliff, and we go get him!

First, we’re to walk together in the light (:7-10). Therefore do not become partners with them; for at one time you were darkness, but now you are light in the Lord. Walk as children of light …

Paul is talking about those from verse 5, those who practice sexual immorality, impurity and covetousness (worshipping the creation, rather than the Creator). Don’t bind yourself to such people, he says. Don’t marry them … date them … enter into business covenants with them .. don’t have “joint share” (:11) with them. Why? Because you’re in the light now.

Instead, do walk as God’s children pleasing the Lord. … try to discern what is pleasing to the Lord (:10). The word “discern” means “to put to the test, expecting a positive result”. It’s like a baker who proofs yeast to see if it bubbles and goes active. If so, good; let’s bake! Likewise, we’re to watch our lives, expecting to see attitudes and behavior that please God!

And, what does please God? The “fruit of light”; or, the “light that produces fruit”. This is none other than attitudes and behavior coming from the “new person” (4.24) that is created after the likeness of God. Even as God is good and righteous and true, so should be our attitudes and actions.

Ah, but what happens when somebody goes over the cliff into moral darkness?

Then, we restore each other to walk in the light (:11-13). Take no part in the works of darkness, but instead expose them. 

Don’t participate in evil deeds. Do expose evil deeds in one another’s lives. Important here is to realize that Paul isn’t telling us to nag non-believers over their behavior: “You really shouldn’t smoke so much … you really ought not to swear like that … you really …”. No, non-believers don’t need to clean up their behavior, they need Christ! Until they do, don’t go down into the deeds of darkness with them (:12).

What we are to do, however, is to speak into the lives of believers where you expect the light and you’re not finding it. But when anything is exposed by the light, it becomes visible, for anything that becomes visible is light (:13-14a). “Darkness tries to conceal what should be exposed,” one commentator has said. And, sin only really looks good in the dark.

Walking together in the light sometimes means going over that cliff for somebody else and saying, “This isn’t who you are in Christ! Come back …! And, like my friend who lit the darkness to bring the young girl home, we reveal what’s been hidden in the lives of another, show them the ugliness of their sin, and bring them home.

Then, we live together in the light of Christ (:14b). Awake, O sleeper/ And arise from the dead/ And Christ will shine on you. 

The innerly resurrected person needs to be matched by a resurrected lifestyle. And then, Christ will fill our lives. Interesting to me is the thought that we can’t really escape sin by dwelling on it. Sure, it seems like moping around in repentance and sorrow for our sin is the thing to do. (Remember the old game where you try not to think of a purple elephant? Can’t do it, can you? Not without thinking of the purple elephant first.)

The passage ends triumphantly, because not living in the deeds of darkness isn’t about going around thinking about not living in darkness. Instead, it’s about fixing our minds and hearts on the goodness and righteousness and truth of Christ. And, then, … Christ will shine on you.

To walk in the light, bring each other to the light of Christ!

Here’s a few questions to help us think together about walking in the light:

Why is the darkness and light imagery in this passage so basic and powerful?

Why is it really important not to bind ourselves to non-believers who live in the darkness?

What are some disciplines and practices you know that help you “proof” or discern what is pleasing to God in your life?

When was a time when you needed somebody to come restore you from deeds of darkness? 

How is it that sinful practices die when exposed to the light of Christ? What does the goodness, righteousness and truth of Christ reveal that sin is really like? 

Why do you think the passage ends like it does? Why is living in the light ultimately not about darkness, but light? 

Why do we need to walk together? 

 

It’s a busy weekend in the Northwoods, especially for us at Woodland where our women are off on retreat—sleigh rides, glow-in-the dark snowshoeing, lots of chatting. This is good, for our wives and mothers, and for us dads connecting with kids!

But, before I get back to my own kids, here’s the briefest of thoughts on tomorrow’s message.

Ephesians 5.1-6 continues Paul’s practical description of our church life together in Christ. In response to our calling as God’s people, we’re to walk together, in love.

We’re to walk in love, building up (:1-2). This involves imitating God, knowing we’re dearly loved, satisfied children of the Father. And, verse 2 tells us whom we’re to look at, especially when we don’t know what to do. And walk in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God (:5a, ESV).

Christ, our example, demonstrated agape-love. This is the main word used in the New Testament to describe God’s love for us. It’s sacrificial love that seeks the highest good in the beloved. In walking together, we’re to look at Jesus and seek the wellbeing of others.

In contrast, we’re not to walk in evil, tearing down (:3-6). While the word isn’t actually used in the New Testament, the description of “sexual immorality … impurity … and covetousness” describes eros, another Greek word for love that involves the consuming of the beloved. This is the false, devouring “love” Ephesian believers would have recognized in their city brothels and pagan temples. It’s what we’d recognize as pornographic “love” that doesn’t consider the well-being of the recipient.

This possessive consuming of one another is “not to be even named among you …” It’s not that sin can’t be called out, it’s that it should be universally absent.

Conversation that tears down should, likewise be absent (:4). Instead, there should be thanksgiving for one another in the family of God. This thanksgiving looks like giving thanks that we’re in a family with wives (true), but also mothers and, yes, sisters in Christ. (Think: 1 Timothy. 1.2).

Failing to put old, erotic lifestyles in the “rag bag,” as we said last week, indicates we’ve created idols that result in God’s judgement (:5-6). Let no one deceive you with empty word, for because of these things the wrath of God comes upon the sons of disobedience. 

It isn’t that Christians love perfectly, it is that we’re not to be characterized those who are under God’s wrath now (Rm 1.18), or who will experience God’s wrath at Christ’s return (Rm 2.5). God’s Kingdom is received by faith, and it looks like a people walking together in self-sacrificial love for one another.

And, whom do we look to all along? You got it!

To walk in love, look at Jesus!

 

Here’s a few questions to consider as we walk together:

Verse 6 indicates that we might be deceived with empty words as we seek to walk in love. What are some of the false messages regarding sexual sin, in particular, that we could hear in the church? 

Why is it so important that the force of the passage is really in verses 1-2, where we’re given the example of Christ? Why couldn’t Paul just tear into the problem in verse 3 where he gives examples of consuming “love”?

For us as men and as women, what should love for those of the opposite gender look like in the church? Consider, again, 1 Timothy 5.1-2. What relational categories does the Bible recognize? 

 

Tuesday evenings, our small group meets. In addition to eating together and praying together as we learn to trust Christ in the business of life, we’re also hearing each other’s stories—stories about how we each trusted Christ.

These stories fascinate! Invariably, they describe the people we were before meeting Jesus, and then the people we became, by God’s grace. There was a clean break!

But, there’s also a lag. Sometimes—and we talk about this freely—the way we are today still looks a bit like the people we once were. This only shows our need to grow in holiness. And, we’re growing together.

In Ephesians 4.17-32, Paul recognizes that the believers at Ephesus have a story. For them—as with us—there was a clean break, but there’s a lag too.

Walk together in holiness, like the people you are in Christ! he tells them.

The passage starts by describing whom the Ephesians used to be. Leave who you were, in your former futility (:17-19), Paul tells the Ephesians. … you must no longer walk as the Gentile do,  in the futility of their minds (:17, ESV).

Those who don’t know Christ are (literally) “empty” in their reasoning; they’re “darkened in their understanding,” indicating their moral bankruptcy; they’re “alienated from the life of God,” showing how they’re relationally cut off from God. They have become callous and have given themselves up to sensuality, greedy to practice every kind of impurity (:19).

There’s a reverse sequin in this description. The demise of the ungodly ends with corrupt reasoning, because it begins with a lifestyle that knows no boundaries. C.S. Lewis has said that “Every legitimate pleasure is a means to a higher end”. So, for example, truly delicious food is also nutritious and serves the purpose of building up the body. These pleasure Paul describes have no end other than that the unregenerate person just “stinking” wants to live that way.

Did you once live that way? We all did. But, God has called some of us out by His grace! And, we responded in faith!

Now, Paul says, live who you are, in your present holiness (:20-32). Verse 20 is my favorite and, arguably, the key verse: But that is not the way you learned Christ!

Typically, we learn about things, learn a lesson, learn the facts. But, here we learn a person, because the truth is in Jesus! Those who leave the people they used to be now have a personal relationship with Jesus by faith. That’s the difference!

Verses 20-24 describe the new position of those who have “learned Christ.” There’s a master illustration, involving clothes. We’re to “put off” (like old clothing) the habits and lifestyle that characterized us before we knew Christ and “put on” (like new clothing) the things of Christ.

Like oily shirts and socks and underwear that has been stuffed into a rag bag in the garage, those aspects of our old lifestyles have been put away forever. This is a decisive action. And, we’re not to make our way out to the garage to get dressed ever again. We’ve been clothed in Christ, once and for all.

Verses 25-32 list out some practices of those who have “learned Christ”. They include (with one exception) a negative command, a positive command, and a principle giving the reason for the command.

Falsehood and truth (:25). … let each one of you speak the truth with his neighbor,  for we are members of one another. We’re to represent ourselves accurately—this includes FaceBook, elsewhere in social media, and in personal, “real space” talk with one another.

Righteous anger and the proper response to it (:26-27). Interesting here is that we’ll get angry. But, hanging onto that anger creates fertile ground for the Evil One. We need to keep short accounts with one another.

Income and work (:28). Likely, this command goes back to the ancient cultural practice of poorer laborers dipping in a bit to the profits of more affluent patrons. That practice is not to be associated with Christ! Don’t ride the time clock. Rather, do honorable work with the intent of sharing your profit.

Speech (:29-30). Build people up. Don’t use words to compete, to promote yourself, to put other people down. This grieves the Holy Spirit.

Disposition and attitudes (:31-32). … bitterness (attitude) … wrath and anger (disposition) … clamor and slander (speech). All of these must be responded to with kindness and graciousness, modeled on Christ an His work.

So, we’ve made a clean break. Now, we get to walk together, like the new people we are in Christ!

And, as we do, consider some questions to help us see the truths of Ephesians 4.17-32 more clearly:

Where do the habits of your heart most reflect whom you used to be? 

Where do you need to make a clean break with past places and friends?

Where do the desires of your heart fall short of who you are as one of God’s called people?

Every teacher knows it: students don’t really understand a truth until they’ve applied it. Take teaching math, for example. Sure, it’s good to sit in a classroom and solve equations. But, real learning is proved when the homemaker adds fractions in the kitchen, the carpenter measures angles before cutting, or the pipe-fitter works his formula under the city streets.

Principles must be applied, and truth must be lived out.

That’s the way Ephesians works, as well. Paul has spent chapters 1-3 laying out some of the greatest doctrines of the Christian faith about the new people who are the Church of Jesus. Now, in chapters 4-6, he’ll teach us to “walk” in these truths.

But, how do we do this?

First, we must be united, in the Spirit (:1-6). We need to know what unity looks like. I … urge you in a manner worthy of the calling to which you’ve been called … (:1, ESV).

Our life together needs to reflect who we are as God’s called ones. “Worthy” has about it the idea of bringing equilibrium. Truth requires an equal-weighted emphasis on application. Great Christian truths will be answered by great, Christian living carried out with humility … gentleness … patience. Life together will, further, involve carrying one another along, … bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace (:3).

A major take-away here is that our unity exists because of the peace Christ has made for us. We don’t make peace in the church, we maintain (and, sometimes, restore) the peace that already exists.

This is dear to God’s heart as we see in verses 4-6, where, seven times, the word “one” appears: one body … one Spirit … one hope … one Lord … one faith … one baptism … one God and Father of all. Our unity as churches is based in the very essence and purpose of the Triune God. Deep stuff!

Second, we’re to be diverse, growing in Christ (:7-16). Curiously, almost all 21st century organizations are straining for diversity—from schools to corporations, to the Olympics, to whole countries. But, take notice! The Church of Jesus is the most diverse entity anywhere—and is becoming more so with each people-group embracing Christ.

One way God brings about this diversity is through the giving of gifts (:7-10), But grace was given to each one of us according to the measure of Christ’s gift … Important to recognize here is that everyone who has trusted Christ has received an enablement for the common good. These gifts are not the same, and they aren’t in equal measure. And, it doesn’t seem necessary to regard them as static either: God could gift extraordinarily at certain times for certain purposes … More deep stuff!

The gifts listed in verse 11 (apostles … prophets … evangelists … shepherds and teachers) are not all the gifts available, but are those foundational for the church. Also, they don’t describe office or jobs in the church. They describe the gifts God gives certain individuals for the building up of the church … to equip the saints for the work of ministry, for building up the body of Christ (:12).

When any church responds to God’s gifting through this diversity of gifts, that church will become mature (:13); it’s members won’t believe lies (:14); it’s people will grow up in Jesus (:15); and, the many will build one another up in love (:16). Unity will be maintained through its diversity.

So, how about your church? Or, how about Woodland, if you’re with us in the Northwoods? Are we walking worthy of our calling? 

We are, if we’re united in dependence on the Spirit. And, we are, if we’re responding to one another’s giftedness, while growing in Christ.

 

Here’s a few questions to help your small group think about Ephesians 4.1-16:

Whom has God gifted in your local church? 

How do you see God maintain the unity of your local church fellowship through the diversity of gifts? (How does God serve you through other people?)

How is it true that your gift is really not your gift at all, since it’s been given for the benefit of everybody else? 

Read back through verses 12-16 and note the different results God brings about through the gifting of His people. What master illustration emerges, and how is this helpful? 

What does this passage encourage you to do? How should you respond as you learn to walk together with others? 

Some years ago (when the kids were small, actually), Amanda and I got into watching mysteries. We started with Monk, then moved to the British variety—Foyle’s War being our favorite. Sometimes, we’d stop the disk to ask each other, “Who done it?” But, funny thing, we’d find that we could almost never predict the ending.

You see, good mysteries have unforeseen twists. Great mysteries, we came to find out, have twists that are also organic to character and plot development: looking forward, you can’t see what’s coming; looking back, it’s believable. And then, when the mystery is revealed, everything comes to light, and all the labor and toil of the mystery screen writer pays off.

In Ephesians 3.1-13, Paul describes the Church of Jesus—the new people, created in Christ, in whom God takes up His dwelling (2.11-22). This new people results from the Gospel and is the mystery nobody before Christ could foresee. The effort and toil and tribulation of bringing about the growth of the Church is worth it, because the Gospel results in glory!

Mystery of the Church made known (:1-6). In this most autobiographical of all passages in Ephesians, Paul reminds his Ephesian readers of his suffering on their behalf. Then, the Spirit of God (we believe) redirects him into a long digression on the mystery of the Church. Only in verse 13 does he reconnect with his original thought.

A lot is going on in Paul’s jail cell, as he awaits trial in Rome. Acts 21-28 gives the background. Originally, shortly after Paul and Silas’ return from their 3rd Missionary Journey, Paul is arrested in Jerusalem for turning Jews against the Law of Moses and (allegedly) bringing an Ephesian (it so happens) into the Temple (Acts 21.27-29). Now, some years later, the appeal process runs on, and Paul writes his Prison Epistles from Rome.

I’m suffering for you, he wants the Ephesians to know. But, wait! Here’s what’s really going on … You are a part of a mystery (something hidden in the past, but now made known) that God has revealed by revelation. This mystery, that the saints of old couldn’t see has now been revealed to Apostles and prophets—this mystery is, in fact, the truth that Gentiles who have trusted in Jesus are knit together into one, new people with believing Jews. All this take place because of the Gospel.

Mystery of the Church ministered in the Gospel (:7-12). The wonder of it, Paul continues, is that I have been made a minister of the Gospel, charged with explaining this mystery of the Church revealed. Because of this Gospel, the wisdom of God is made known to angelic rulers through the Church (:10); God’s plan of salvation is shown to have been accomplished in Christ (:11); and, access is made to God by the work of Christ and received by faith (:12). That’s a pretty great twist that “solves” our need for redemption! But, is it worth it?

Mystery of the Church made glorious! (:13). So, I ask you not to lose heart over what I am suffering for you … Paul asks of the Ephesians. And, why? Because, it is ” … your glory”.

The mystery of the Church revealed is glory! For God, for the Ephesian believers, for us today …

You see, in his personal appeal to his Ephesian believers, Paul is moving toward the practical. He understands that while the creation of one, new people in Christ is the result of God’s resurrection power received by grace, there is trouble involved. There’s pain in bringing the Gospel to those who were “far off” from God (2.13). And, after the fact, it’s hard for unlike people to live as one people.

Consider our local expressions of the Church of Jesus—your church. Imagine your church is joined by a family living the American Dream—2.4 kids, parents happily married, new cars, nice vacations. But, they’re lost. Then, by God’s grace, they get it: your new family understands that God doesn’t care about the American Dream, and the different members of your new, church family trust Christ. Another family joins, third marriages for both parents, kids on drugs, relationships deteriorating. But, they, likewise, trust in Jesus. Now, members of both families are “in Christ”.

Both families come to God the same way. But, will it be easy? Sure, there’s grace, and they will both grow as members of your local church, but that’s it, really: they will have to GROW. And, that growth requires the spiritual living Paul will now begin to describe in next week’s passage.

Ah, but it’s ” … your glory”!

This is the good stuff in the local church. Seeing different kinds of people come together in God’s new people, the Body of Church, the one-another membership of His new creation. And, like Paul told the Ephesians, we must not “lose heart”. It’s worth the toil, because God is all about bringing Himself glory in His plan of redemption. And this, in the end, is our glory.

 

Here’s a few questions to keep us thinking about the mystery of the Church revealed:

What about your local church do you find unlikely? If you have trouble with this, think first about the aims and goals of a business or community organization. Then, think about how your church is different.

How do we share Paul’s responsibility to make the revelation of the mystery of the Church known? Sure, there aren’t any capitol-A apostles going around anymore, but the Church hasn’t changed, and God’s purposes (:10-12) haven’t changed.

The big issue in the Early Church was Jew and Gentile relations. What issues does your church face? Think: socio-economic status, levels of family functionality, racism, “insiders” verses “outsiders,” if you’re a place with a strong, local history.

What exciting things are going on in your church as people trust Christ and are knit into one, new people? 

Is the church relevant to your life? It wasn’t always to me, not quite.

Amanda and I met in church, and we were committed. But, vocationally, we were “para” to the church. Our first ministry together was in Germany with a Russian-German immigrant Bible school. So, in the land of Luther with its glorious Christian past and the remnants of flourishing faith all around us in beautiful architecture, we set off to serve Christ. In the next few years something happened that moved me in my understanding of the relevance of the church to my life …

In Ephesians 2.11-22, Paul takes care of some Ephesian local church business. He’s going to talk about Jews and Gentiles, circumcision and covenants of promise. Sounds 1st century, doesn’t it? But, in going there, Paul is going to show us who the church is, where it came from, and why it’s relevant to our lives today.

The church is one, new people, brought near to God (:11-13). Peering back to the time before Christ, there’s two groups here. Those who were “near” to God included Abraham and his physical descendants who carried the mark of belonging to God (see Gen 17.14). That was God’s idea, at the time. Even so, there’s indication that the mark alone, ” … made in the flesh by hands …,” was not enough alone to make one right with God.

Then, there were those “far” from God. This would have been most of us … without Christ … alienated from Israel … strangers to the covenants (think: unconditional covenants, the Abrahamic, Davidic and New) … no hope … without God. These God brought near through the crosswork of Christ: “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ” (:13).

What results is one, new people, at peace (:14-18). Jesus made the two peoples one. He did this by breaking down the hostility between them and rendering inoperative what separated them.

This is the technical part of the passage. Basically, Paul is referring to the Law of Moses, based in the Ten Commandments and including the 600-some-odd requirements of the law we find, mostly, in Exodus and Leviticus. These had special significance for Israel, since obeying this law determined whether the people would be allowed to remain in the Land of Promise. The problem: nobody kept the law, except Jesus. But (good news!), when Jesus kept the law and took our law-breaking on Himself, we ceased to be judged by whether we’ve kept the law and are now judged by whether we are “in Christ” by faith in Him. We’re saved by grace through faith (2.8-9).

Jesus did this so he might create one new humanity at peace with God and with each other. Where there was hostility, there now was peace. Where there had been division, there now was “one, new man.” Figuratively spoken, but how could Paul say it more strongly? Where there was no reconciliation, there was now a meeting place in the body of Jesus. Where no access, a way to God through the Spirit.

Now, we are one, new people, the dwelling place of God (:19-22). Today, in Christ, Gentiles like me are no longer visiting God’s people. We belong to God’s people, along with Old Testament saints, like Abraham, Moses and David. The worldwide Church of Jesus is built on the testimony of the Apostles and the Word of God, first voiced through prophets. We’re centered on Christ, the cornerstone. And, we’re growing up into a new temple where God meets with His people.

Astounding! In the Old Testament those carrying the physical mark of belonging to God could enter the Temple and meet with God. Today, anyone trusting in Christ can meet with God. But, more, we ARE the temple! This is referring collectively to the worldwide following of Jesus. But, places like Woodland, our local church are “growing up” into local expressions of this temple.

The Church is a new people, united in Christ and the dwelling place of God. 

So, returning to our story. Amanda and I cut our teeth together in Christian ministry in a Bible school that operated alongside churches. But, what churches? We attended church, to be sure. We tried the local baptist church, but found it “clannish” (kinda like a big family reunion) and completely disengaged from the community. We eventually joined a “free” (protestant, non-state church) some thirty minutes away, but found it non-serious. (The pastor’s wife would often lead us in a craft as the high point of the service.)

Eventually, we started a neighborhood Bible study in our apartment. While none of our neighbors believed in God, some did come. But, there was something missing in the whole equation. What was it? Then, one day, I had it. While we had a Bible school and a rich, Christian heritage to draw from, we were missing the Church!

The church, I’ve come to believe, is God’s great show-and-tell to the watching world. We are a people drawn near to God … a people at peace, with God and one another … a people who are the very dwelling place of God.

That’s why the church is relevant to our situation, I now know. It’s why I love Woodland and other churches I’ve served. It’s why the very cadence of my week builds toward Sunday morning when I gather with God’s people.

The church is God’s idea!

Here’s a few questions to help us think further about Paul’s teaching in Ephesians 2.11-22:

What has been your experience in local churches? Positive? Negative? 

How relevant is your local church to your regular walk with Christ? Can you imagine your life without regularly meeting with God’s people?

Have you ever thought about the church as being the place where God dwells with humanity during this time before Christ’s coming? How does this work? What does this mean? 

What bearing does this passage have on the way you view others in Christ’s church? How does your peace with God affect the way you treat His people?

What connection does this passage encourage you to seek with brothers and sisters in Christ you’ve never met? 

Some time ago I found myself in a four-day-long meeting of ministry leaders in suburban Chicago. That’s not the cool downtown area; that’s the part that’s like suburban Dallas, Atlanta or Houston. You can sit in traffic in any of those places.

On about the third day, as I sat soaking in the dopamine  of the florescent lights, I received a texted picture from my wife and three-year-old daughter. They were on the beach, soaking in the sun, and without me!

What do I really want? I asked myself. How can I change things, so that next year I am with them, which is far better? 

That’s not a bad question to ask ourselves as we gather with our church families this Sunday. What do we want and expect from the Christian life? And, what do we want for each other? And, how are we praying for one another to that end? 

After greeting his Ephesian recipients, and offering praise to God for all the spiritual blessings we have in Christ, Paul gives thanksgiving for his Ephesian brothers and informs them of the content of his prayers for them.

Ephesians 1.15-23 is a good passage to guide us in our prayers for one another. Here’s a few takeaways to guide us toward that end:

Don’t cease to pray for one another (:15-16a). This is Paul’s offer of thanksgiving for them, and there’s tension here. Having really trusted in Christ ( … I’ve heard of your faith … your love toward all the saints), they now need Paul to intercede for them. Apparently, there’s more in the Christian life that they might not get; there’s a present struggle, an outcome that’s not yet decided. There’s tension here.

Pray that we would each know God, as He’s revealed in Jesus (:16b-18a). This is the content of Paul’s prayer. The core idea is found in verse 17, … making remembrance at the time of my prayers, so that God may give to you the Spirit of wisdom and revelation in the knowledge of Him …

“Spirit” is the Holy Spirit, who has sealed them at the time of their faith in Christ. He already indwells them. What Paul is praying for is specific manifestations of characteristic qualities of the Spirit’s work to be known increasingly in the lives of the Ephesians. What are these?

“Wisdom,” for one. When used to describe an art, like carpentry, wisdom describes an unusual ability in practical skill. But, when describing the intellect, wisdom describes the ability to discern the true nature of things. Wisdom from the Spirit shows us what God is all about in our lives.

“Revelation,” for another. This word describes what is unveiled or disclosed having been previously hidden. Revelation operates in the knowledge of Him (:17) and helps believers discern the Spirit’s work, especially since the Ephesians have had the “eyes of their hearts enlightened” (:18).

It’s like Paul is saying to the Ephesians: “When you trusted Christ and were sealed by the Spirit you saw life in a totally new way. You saw into the nature of spiritual things. You knew the difference between right and wrong. You had a conscience before God. You began to learn God’s will. Now, I’m praying MORE of that discernment for you, so that you can know God better!

Are we praying this for one another? Are we praying that God will use the events of our lives to help us know Him better?

Pray that we would each know God’s hope, God’s riches and God’s power (:18b-23). This is Paul’s purpose for his prayer, the result of wisdom and revelation.

He wants them to know the hope of his calling. God’s calling took place in the past, and understanding this results in hope. He wants them to know the riches of his glorious inheritance in the saints. This is Christ’s inheritance, earned at the cross, but not yet possessed by Jesus in the fullest sense. Understanding that we share in the possession earned by our big brother, Jesus, and have this in store for us likewise brings us security in our relationship with God.

And, Paul wants us to know … the immeasurable greatness of his power toward us who believe, according to the working of his great might (:19).

There’s four words for “power” here, translated “power” (potential power); “working” (power in operation); “might” (dominion); and, “great” (power that can be expressed).

This reminds me of the tiger I once saw at the Henry Doorley Zoo in Omaha. Standing two feet away from the great beast (on the other side of the glass, of course), I sensed the potential power of the great cat, who paced back and forth restlessly. I shuddered at the thought of his active power that might be displayed, if ever I stepped on the other side of the glass. I recognized his majesty of the domain that included everything in the area, exception the zookeeper, I suppose. And, I recognized the transitive nature of the power that could be expressed (thus, the glass).

Verses 20-23 give us three examples of God’s power in action. First, God raised Jesus from the dead (:20). This took Jesus from being dead to the right hand of the Father … far above all rule and authority and power and dominion … (:21) Second, God put all things under the feet of Christ. This is dueling language that describes the victor who has his enemy under his foot and is yet to make the fatal sword plunge. And, finally, God gave Jesus to the Church to be its head. In many ways, verse 22b introduces the rest of the letter. The power of God in the life of the believer is not the power to change circumstances, but the power for a changed life!

So, what should be our prayer for one another, in light of God’s spiritual blessing? 

Paul guides us here: Our prayer for one another should be that each would know God (personally … increasingly … intimately), as God has revealed Himself in Christ. 

 

Here’s a few questions to help us think more about the Wisdom and Revelation from God that we must desire for one another:

What is your impression of this passage? What about it is still unclear or requires more explanation? 

When you pray for another believer, how do you usually pray? Do you pray only the problems would be solved and circumstances addressed? Or, do you pray that your fellow believer might really know God, in the midst of circumstances? 

What do you think about the suggestion that the Ephesians (and, us!) only MIGHT receive this enabling form the Spirit? Is there potential power from God that we sometimes don’t receive? 

Where do you need to see the power of God in your life?  (We remember here that this is the power to know God in Christ and to see our lives change).