18 For through him we both have access to the Father by one Spirit.
We both, Paul says. He was near and the Gentiles were far away but both, in the church at Ephesus, have believed in Jesus Christ, there they have equal access to the riches of the Father. If both came through the one lowly door, Jesus, then in Jesus Christ, they are changed and redeemed, in precisely the same way.
Jesus’ body, his Kingdom, does not have two doors of entrance, one for Jews, another for Gentiles. The door is one and it is open to all at the foot of the Cross. We can restate this for our times by posing two very diverse groups, like Tanzanians and the Pennsylvania Dutch who, if they are believers, have equal access to all there is in God.
Through Him. The way to God is through the Cross of Christ. If another way is possible, the incarnation/atonement events in Jesus Christ are not at all necessary. The Gospel story has no meaning, whatsoever.
We are not dealing with a capricious God but an honest, faithful, trustworthy God who makes a way for us. He does not close false doors. That is not his design. No, he is Lord because he has made a door, his own body, by which all enter.
People find it difficult to rest on the fact that the door to God is there, and open. As Jesus said, “I am the door of the sheep.” Others who try to get into the riches of God in a way of their own making will always be frustrated because God made one door, not many.
As I read, I hear people saying, “There must be many ways to enter the place of God’s fullness.” Behold, there is no other way. Jesus is the way. What he did can not be duplicated or replicated.
By one Spirit. Behind everything is the Holy Spirit of God. He is the guide, the “convictor,” the instigator, the ever-present Spirit of God who yearns that all people might come to Jesus, the door that opens people to God’s fullness. Father, Son and Holy Spirit are one in their ministry of grace. All of those who are led by that Holy Spirit are one in that same Spirit who guides each life.
Thursday, May 26, 2011
Wednesday, May 25, 2011
Eph. 2:17
2:17 He came and preached peace to you who were far away and peace to those who were near.
He came. This must be one of the greatest announcements to reach human ears. God came to earth in Jesus Christ! This is startling news. When human beings think about the supernatural, about God, they generally assume that he has little personal interest in us and must be persuaded to turn his face in our direction. Religions are based on the belief that we must get God's attention in some way or another, if not through giving expensive gifts, then through presenting him with our list of charities and good deeds. In shore, religions are based on the assumption that we must do something to earn the benefits of a God who is somewhere, certainly not here, on the earth, among us. He is far off somewhere, with little interest in what is happening here and now. In that case religion is mankind’s way of reaching out to God.
The Gospel is Good News in that God came to us! We did not woo or compel him to do so. He came voluntarily in order to break the bondage of sin so that we can live in fellowship with him.
Jesus came preaching peace, that is, that the Triune God is doing everything necessary to bring us into his Kingdom, the Kingdom of Peace. Jesus is the Prince of Peace. His reign is the reign of eternal peace.
To you who were far away and peace to those who were near.
If I read this correctly, Paul believes that the Jews are near while the Gentiles are far off. What does he mean? I believe that Jesus promised peace to the Jews who were in a Covenant relationship with God as outlined in the Old Testament. That placed them near to the Gospel. Not that the Jews opened their hearts en mass to Jesus, but, as the Old Testament states again and again, it is the Jews that God chose to receive special favors promised in the Covenant he made to Abraham and his followers.
Those special favors did not bring the Jews into Christ but they brought the Jews very near to Christ – blood relatives, so to speak. But they, like Gentiles, had to actually enter into Jesus by believing in him. So, no matter who was near and who was far, all go through the same small door, Jesus Christ.
He came. This must be one of the greatest announcements to reach human ears. God came to earth in Jesus Christ! This is startling news. When human beings think about the supernatural, about God, they generally assume that he has little personal interest in us and must be persuaded to turn his face in our direction. Religions are based on the belief that we must get God's attention in some way or another, if not through giving expensive gifts, then through presenting him with our list of charities and good deeds. In shore, religions are based on the assumption that we must do something to earn the benefits of a God who is somewhere, certainly not here, on the earth, among us. He is far off somewhere, with little interest in what is happening here and now. In that case religion is mankind’s way of reaching out to God.
The Gospel is Good News in that God came to us! We did not woo or compel him to do so. He came voluntarily in order to break the bondage of sin so that we can live in fellowship with him.
Jesus came preaching peace, that is, that the Triune God is doing everything necessary to bring us into his Kingdom, the Kingdom of Peace. Jesus is the Prince of Peace. His reign is the reign of eternal peace.
To you who were far away and peace to those who were near.
If I read this correctly, Paul believes that the Jews are near while the Gentiles are far off. What does he mean? I believe that Jesus promised peace to the Jews who were in a Covenant relationship with God as outlined in the Old Testament. That placed them near to the Gospel. Not that the Jews opened their hearts en mass to Jesus, but, as the Old Testament states again and again, it is the Jews that God chose to receive special favors promised in the Covenant he made to Abraham and his followers.
Those special favors did not bring the Jews into Christ but they brought the Jews very near to Christ – blood relatives, so to speak. But they, like Gentiles, had to actually enter into Jesus by believing in him. So, no matter who was near and who was far, all go through the same small door, Jesus Christ.
Tuesday, May 24, 2011
2:16b
2:16b Through the cross, by which he put to death their hostility.
How is hostility put to death, killed outright, crucified as on a cross?
This world is full of hostility. I see hostility in politics, in the church, in families, in homes, in business, in tribes and clans – hostility everywhere. The prisons are overflowing and the courts can not keep pace with trying to resolve conflict.
Can it be that there is a conclusive cure for hostility, for conflict? Paul declares that people who identify with the crucified Son of God/Son of Man, die to hostility because Jesus died to hostility in his own body on Calvary. Or we might say, hostility was put to death in that Body. Our hostility is, there, put to death, killed!
I think this is one of the neglected benefits of the atoning work of Jesus. If I am like others, I want to protect myself, my family, my group, my nation, my culture. I am expected to do so and when I do, I am applauded. The world pronounces such hostility to be good. Jesus wants to slay it, crucify it in his body.
Jesus laid down his rights, nailing them to his cross for all to see. The Son gave himself to be the Lamb slain for sin. Is that what I must do? Lay down my rights and die to them in Jesus Christ? The answer is clear and compelling, there is no other way to have peace with Almighty God and certainly no other way to live with hostility toward none.
How is hostility put to death, killed outright, crucified as on a cross?
This world is full of hostility. I see hostility in politics, in the church, in families, in homes, in business, in tribes and clans – hostility everywhere. The prisons are overflowing and the courts can not keep pace with trying to resolve conflict.
Can it be that there is a conclusive cure for hostility, for conflict? Paul declares that people who identify with the crucified Son of God/Son of Man, die to hostility because Jesus died to hostility in his own body on Calvary. Or we might say, hostility was put to death in that Body. Our hostility is, there, put to death, killed!
I think this is one of the neglected benefits of the atoning work of Jesus. If I am like others, I want to protect myself, my family, my group, my nation, my culture. I am expected to do so and when I do, I am applauded. The world pronounces such hostility to be good. Jesus wants to slay it, crucify it in his body.
Jesus laid down his rights, nailing them to his cross for all to see. The Son gave himself to be the Lamb slain for sin. Is that what I must do? Lay down my rights and die to them in Jesus Christ? The answer is clear and compelling, there is no other way to have peace with Almighty God and certainly no other way to live with hostility toward none.
Thursday, May 19, 2011
Eph. 2:16a
2:16a And in this one body to reconcile both of them to God through the cross.
The one body is Jesus, of course. This takes me into a zone of thinking that I can scarcely understand. Why should one body be even thought about when considering the topic of unity? I need a new way of thinking and perceiving at this point.
My first thought is that to get peace we should recognize the fact that we came from the same mother. Being born of the same mother would surely help, I suppose. But, then, as I reflect, I see that this is not what Paul is getting at. Being born of the same mother guarantees nothing as far as unity is concerned. In fact siblings sometimes become the worst of enemies. A common mother is not the answer and it is not what Paul has in mind, either.
Paul does not use the picture of being born by Jesus. He never appeals to the motherhood of Jesus, in that sense, at all. No, we are not “one” because we are born out of the body of Christ as a child is born from the mother. We are “one” because (and this comes as a surprise) because we are crucified with him in his death. In the body of Christ I died! In the body of Christ my brothers and sisters in Christ have died! Our unity is not the unity of siblings from the same mother, but our unity is the unity of those who have died in Christ!
I never thought about that but the more I think about it, it is undoubtedly the truth, a most compelling truth. My spiritual siblings are not similarly born but similarly crucified! We are all dead to self – alive to God. We are sons and daughters by death and resurrection! We become truly reconciled to one another as we experience death to self in the body of Jesus. This way of looking at the Cross of Calvary opens a way that makes it possible for us to be reconciled to every person who has experienced death to self in Christ Jesus. As Jesus died to self on the Cross (remember his words, “Not my will but yours be done,”) so we lay down our rights to ourselves and die to them in Christ Jesus, just like he did.
I note that Paul insists that all true Christian unity is built on the foundation of the fact that we have died and have been reconciled to God. In other words, it all begins with getting reconciled to God. If I seek reconciliation with a person simply in order to be more fully human, true spiritual unity will escape me because any peace made outside the Cross is good but temporary and temporal. Peace in Jesus is eternal.
I am consoled by the fact that I am at peace with God because I am a forgiven sinner. That is where peace begins. Then, another person has a similar experience of death to self in Jesus, and God places us in proximity to one another. We are duty bound to reach out to one another, in the name of Jesus, as true eternal siblings, adopted into the family of God. This unity is heaven-made and still startles the world.
The one body is Jesus, of course. This takes me into a zone of thinking that I can scarcely understand. Why should one body be even thought about when considering the topic of unity? I need a new way of thinking and perceiving at this point.
My first thought is that to get peace we should recognize the fact that we came from the same mother. Being born of the same mother would surely help, I suppose. But, then, as I reflect, I see that this is not what Paul is getting at. Being born of the same mother guarantees nothing as far as unity is concerned. In fact siblings sometimes become the worst of enemies. A common mother is not the answer and it is not what Paul has in mind, either.
Paul does not use the picture of being born by Jesus. He never appeals to the motherhood of Jesus, in that sense, at all. No, we are not “one” because we are born out of the body of Christ as a child is born from the mother. We are “one” because (and this comes as a surprise) because we are crucified with him in his death. In the body of Christ I died! In the body of Christ my brothers and sisters in Christ have died! Our unity is not the unity of siblings from the same mother, but our unity is the unity of those who have died in Christ!
I never thought about that but the more I think about it, it is undoubtedly the truth, a most compelling truth. My spiritual siblings are not similarly born but similarly crucified! We are all dead to self – alive to God. We are sons and daughters by death and resurrection! We become truly reconciled to one another as we experience death to self in the body of Jesus. This way of looking at the Cross of Calvary opens a way that makes it possible for us to be reconciled to every person who has experienced death to self in Christ Jesus. As Jesus died to self on the Cross (remember his words, “Not my will but yours be done,”) so we lay down our rights to ourselves and die to them in Christ Jesus, just like he did.
I note that Paul insists that all true Christian unity is built on the foundation of the fact that we have died and have been reconciled to God. In other words, it all begins with getting reconciled to God. If I seek reconciliation with a person simply in order to be more fully human, true spiritual unity will escape me because any peace made outside the Cross is good but temporary and temporal. Peace in Jesus is eternal.
I am consoled by the fact that I am at peace with God because I am a forgiven sinner. That is where peace begins. Then, another person has a similar experience of death to self in Jesus, and God places us in proximity to one another. We are duty bound to reach out to one another, in the name of Jesus, as true eternal siblings, adopted into the family of God. This unity is heaven-made and still startles the world.
Saturday, May 14, 2011
Eph. 2:15b
Please note, the most recent one is on the top. They then appear in reverse order.
15b His purpose was to create in himself one new man out of the two, thus making peace.
What is God’s plan for all mankind? Surely it is to create in himself one new man out of two, thus making peace. In our fallen state we foster individualism, patriotism, ethnocentrism, all sorts of self-protectionism that actually keep us apart. Yet most people think that they must develop a strong me/they or us/them stance in order to preserve the tribe or some human system that they belong to and need to defend.
Few people ever give one thought as to God’s desire. God's desire is surely to crash all the walls that divide us human beings. That is God’s purpose – to break down the walls that divide us, to make peace, not by compelling people to do everything to protect their groups, but by deliberately disowning the desires to consolidate groups as the way to peace.
I am overawed by God’s costly provision to make this possible – providing Jesus in whom all people are, finally, one.
Paul lived in and age of Pax Romanica. The wide-spread Roman Empire ruled most of the known world at the time. They preserved peace, as best they could, by military might. It was a precarious peace, to be sure, because they had to put down one revolt after another. The Jews had their own vision of how to bring about unity, by reestablishing the nation of Israel as at the time of King David. That was a flawed hope, as history proved.
All such attempts to bring peace will utterly fail because they are all built on the assumption that people will voluntarily give up one allegiance, let’s say allegiance to a tribal rule, for a greater allegiance like allegiance to the Empire or Emperor. History blasts that hope.
God’s plan is the only plan that is based on reality. Each of us seeks to live self-sufficient. That instinct can only be broken by a radical move of God – to change us in Christ so that we, as God, place all relationships on the basis of divine love for all mankind.
Our history books describe the futility of human efforts to love enemies. Enemies are usually those whom we fear or are different from us. The theme of World History is to hate enemies with a passion. That is considered meritorious. In the Kingdom of God that is anathema.
15b His purpose was to create in himself one new man out of the two, thus making peace.
What is God’s plan for all mankind? Surely it is to create in himself one new man out of two, thus making peace. In our fallen state we foster individualism, patriotism, ethnocentrism, all sorts of self-protectionism that actually keep us apart. Yet most people think that they must develop a strong me/they or us/them stance in order to preserve the tribe or some human system that they belong to and need to defend.
Few people ever give one thought as to God’s desire. God's desire is surely to crash all the walls that divide us human beings. That is God’s purpose – to break down the walls that divide us, to make peace, not by compelling people to do everything to protect their groups, but by deliberately disowning the desires to consolidate groups as the way to peace.
I am overawed by God’s costly provision to make this possible – providing Jesus in whom all people are, finally, one.
Paul lived in and age of Pax Romanica. The wide-spread Roman Empire ruled most of the known world at the time. They preserved peace, as best they could, by military might. It was a precarious peace, to be sure, because they had to put down one revolt after another. The Jews had their own vision of how to bring about unity, by reestablishing the nation of Israel as at the time of King David. That was a flawed hope, as history proved.
All such attempts to bring peace will utterly fail because they are all built on the assumption that people will voluntarily give up one allegiance, let’s say allegiance to a tribal rule, for a greater allegiance like allegiance to the Empire or Emperor. History blasts that hope.
God’s plan is the only plan that is based on reality. Each of us seeks to live self-sufficient. That instinct can only be broken by a radical move of God – to change us in Christ so that we, as God, place all relationships on the basis of divine love for all mankind.
Our history books describe the futility of human efforts to love enemies. Enemies are usually those whom we fear or are different from us. The theme of World History is to hate enemies with a passion. That is considered meritorious. In the Kingdom of God that is anathema.
Thursday, May 12, 2011
Eph. 2:15a
15a By abolishing in his flesh the law with its commandments and regulations. His purpose was to create in himself one new man out of the two, thus making peace.
Does this mean that the Law is gone, done away with, non-existent, out-of-date, now no longer in effect? Does this mean that the followers of Jesus can disregard the Law as practiced by Jewish people for ages? Jesus declared that he did not come to abolish the Law but to fulfill it. That task of taking the principles behind the Law and putting them into cultural behavior is to be done by every generation in every culture. The Spirit of the Law never changes. How could it change since the Law is implicit in God’s character?
The Gospel is not devoid of the Law. Lawlessness is not what the Spirit of God is speaking of here. The believers have the law written on their hearts as a result of the New Birth. They submit to that law with their whole hearts. We are not saved in order to live without Law.
A rephrase of our lead verse might be, “God, in Christ, abolished the notion that the religious practices of the Jews as then practiced should be required of all believers.” Behind such a statement is the hope that if we all practice the same cultural religious practices, routines and so forth then unity will be assured within the body. Spiritual unity - Gospel unity - is not based on uniformity of religious practices but on faith in Jesus Christ.
Many Christian groups have tried to maintain spiritual unity by requiring cultural unity. That attempt is doomed to fail because even obedience to a uniform law can have self-effort as the center, rather than Christ, so self reigns, even though it appears as though everyone submits to a common set of cultural practices. That “self” will ultimately destroy unity!
The only way for true spiritual unity is for sin or the sinful nature to be dealt with. The importance of cultural practices should not be the means toward unity. In order to bring the Kingdom of God on the earth, a kingdom built on love, the love of God, the power of self-assertion, of sin, must be dealt with. So, the Spirit says, “Listen, everyone, Jesus, in his flesh abolished the idea that keeping the law and commands are the central feature. Jesus’ blood was spilled to bring everyone to salvation, no matter what the religious background, thus abolishing the idea that we earn salvation by being and doing good.” By going the ultimate extent of become a sacrifice, Jesus demonstrated that God saves by his grace alone. If there would have been any other way, Jesus would not have died.
So it is. Praise God.
Jesus abolished that which separates us, that is, self-centeredness. As we humbly submit to the Spirit of God we find that we want to do good. It is the natural expression of our new life in Christ Jesus. We want to live and do good as he did.
Does this mean that the Law is gone, done away with, non-existent, out-of-date, now no longer in effect? Does this mean that the followers of Jesus can disregard the Law as practiced by Jewish people for ages? Jesus declared that he did not come to abolish the Law but to fulfill it. That task of taking the principles behind the Law and putting them into cultural behavior is to be done by every generation in every culture. The Spirit of the Law never changes. How could it change since the Law is implicit in God’s character?
The Gospel is not devoid of the Law. Lawlessness is not what the Spirit of God is speaking of here. The believers have the law written on their hearts as a result of the New Birth. They submit to that law with their whole hearts. We are not saved in order to live without Law.
A rephrase of our lead verse might be, “God, in Christ, abolished the notion that the religious practices of the Jews as then practiced should be required of all believers.” Behind such a statement is the hope that if we all practice the same cultural religious practices, routines and so forth then unity will be assured within the body. Spiritual unity - Gospel unity - is not based on uniformity of religious practices but on faith in Jesus Christ.
Many Christian groups have tried to maintain spiritual unity by requiring cultural unity. That attempt is doomed to fail because even obedience to a uniform law can have self-effort as the center, rather than Christ, so self reigns, even though it appears as though everyone submits to a common set of cultural practices. That “self” will ultimately destroy unity!
The only way for true spiritual unity is for sin or the sinful nature to be dealt with. The importance of cultural practices should not be the means toward unity. In order to bring the Kingdom of God on the earth, a kingdom built on love, the love of God, the power of self-assertion, of sin, must be dealt with. So, the Spirit says, “Listen, everyone, Jesus, in his flesh abolished the idea that keeping the law and commands are the central feature. Jesus’ blood was spilled to bring everyone to salvation, no matter what the religious background, thus abolishing the idea that we earn salvation by being and doing good.” By going the ultimate extent of become a sacrifice, Jesus demonstrated that God saves by his grace alone. If there would have been any other way, Jesus would not have died.
So it is. Praise God.
Jesus abolished that which separates us, that is, self-centeredness. As we humbly submit to the Spirit of God we find that we want to do good. It is the natural expression of our new life in Christ Jesus. We want to live and do good as he did.
Tuesday, May 10, 2011
Eph. 2:14b
Please note, the most recent one is on the top. They then appear in reverse order.
14b (Jesus) himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility.
One of the most outstanding benefits of Jesus among us is that he breaks down all barriers that society and culture erect. We humans are intensely group-oriented. I think that is one of the marks of being human – to strengthen the groups we are in so that the “we” can survive and prosper. This is the essential ingredient in a great variety of human relationships that we are involved in. We enjoy many different groups beginning with our families and friends to strong nationalism that paints all who are not “with us” as our “enemies.”
I find this strong urge in my own life at many levels. One of the most acute is racism. God pointed that out to me clearly as a missionary in Africa. I admit to having felt superior because I was “white and educated.” I think the only way I could have been broken at that point, and fortunately was, was to live in the reality of the Cross where all barriers are broken as one cleansing blood, one covenant blood, cleanses the soul. That happens regardless of barriers and the result is simply outstanding.
A missionary can be one with local believers, Jews can be at one with Gentiles, former enemies can love one another. Is there a greater witness to the power of the blood of the Cross?
At times I am tempted to think that I should be in a church where everyone is, in a sense, like me. That would solve a lot of problems. But where is the barrier-breaking blood of Christ if I just naturally like everyone else in the group and they like me in return?
14b (Jesus) himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility.
One of the most outstanding benefits of Jesus among us is that he breaks down all barriers that society and culture erect. We humans are intensely group-oriented. I think that is one of the marks of being human – to strengthen the groups we are in so that the “we” can survive and prosper. This is the essential ingredient in a great variety of human relationships that we are involved in. We enjoy many different groups beginning with our families and friends to strong nationalism that paints all who are not “with us” as our “enemies.”
I find this strong urge in my own life at many levels. One of the most acute is racism. God pointed that out to me clearly as a missionary in Africa. I admit to having felt superior because I was “white and educated.” I think the only way I could have been broken at that point, and fortunately was, was to live in the reality of the Cross where all barriers are broken as one cleansing blood, one covenant blood, cleanses the soul. That happens regardless of barriers and the result is simply outstanding.
A missionary can be one with local believers, Jews can be at one with Gentiles, former enemies can love one another. Is there a greater witness to the power of the blood of the Cross?
At times I am tempted to think that I should be in a church where everyone is, in a sense, like me. That would solve a lot of problems. But where is the barrier-breaking blood of Christ if I just naturally like everyone else in the group and they like me in return?
Monday, May 9, 2011
Eph. 2: 14a
14 For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility.
Jews on one side and Gentiles on the other, with a thick wall between, built painstakingly over the centuries. It was a wall marking hostility between the two. The Jews were dealing with almost two thousand years of separation from all other people on the earth. The Old Testament repeats a refrain that marked Jewish life, “Be separate, do not allow the evil in any other culture to penetrate yours.” The Jewish theme, commanded by God, was to be separate. History does prove that when the Jews interacted and intermarried with people who had other gods, their allegiance to Yahweh was compromised. God was not against other cultures, he was against their religions that focused on worshiping gods of their own creatiion.
That cleavage between the covenant people and all others was built into the Jewish consciousness and was reinforced by ritual, behavior and social protocols.
Can the Jews ever consider Gentiles their equals? That seems impossible. Paul admits that it is a mystery how this might be achieved. We recall that Jesus announced, at the Last Supper, that he is making a Covenant based on his atoning blood. This Covenant made possible a spiritual unity in the Kingdom of God, because all who wish to be citizens are cleansed in the same blood, and are reborn from above by the power of the Holy Spirit.
It is, therefore, a Kingdom marked by mutual love between all, without regard to culture, philosophy or language. In light of the Jewish refrain of separation from Gentiles, how can this be possible?
We come to the declaration of God's provision for that here in verse 14. “(Jesus) himself is our peace.” Had God commanded Jews and Gentiles to love one another, how could they possibly do that? Never. So God devised a plan whereby that love could flow – by the sacrificial death of Jesus Christ.
As each of us, Jew or Gentile, comes to Jesus, each is accepted because of common need – we are dead in sin. We have nothing to plead, certainly not any cultural achievements or superiority. All that is scraped off us as we enter the low door at the foot of the cross. As we participate in the blood, the death, etc., of Jesus, we find that all those who come to God as dead, helpless sinners are my brothers and sisters, no matter where they come from.
The key is Jesus himself. Jesus did not just promise us peace, Jesus himself IS our peace.
Jews on one side and Gentiles on the other, with a thick wall between, built painstakingly over the centuries. It was a wall marking hostility between the two. The Jews were dealing with almost two thousand years of separation from all other people on the earth. The Old Testament repeats a refrain that marked Jewish life, “Be separate, do not allow the evil in any other culture to penetrate yours.” The Jewish theme, commanded by God, was to be separate. History does prove that when the Jews interacted and intermarried with people who had other gods, their allegiance to Yahweh was compromised. God was not against other cultures, he was against their religions that focused on worshiping gods of their own creatiion.
That cleavage between the covenant people and all others was built into the Jewish consciousness and was reinforced by ritual, behavior and social protocols.
Can the Jews ever consider Gentiles their equals? That seems impossible. Paul admits that it is a mystery how this might be achieved. We recall that Jesus announced, at the Last Supper, that he is making a Covenant based on his atoning blood. This Covenant made possible a spiritual unity in the Kingdom of God, because all who wish to be citizens are cleansed in the same blood, and are reborn from above by the power of the Holy Spirit.
It is, therefore, a Kingdom marked by mutual love between all, without regard to culture, philosophy or language. In light of the Jewish refrain of separation from Gentiles, how can this be possible?
We come to the declaration of God's provision for that here in verse 14. “(Jesus) himself is our peace.” Had God commanded Jews and Gentiles to love one another, how could they possibly do that? Never. So God devised a plan whereby that love could flow – by the sacrificial death of Jesus Christ.
As each of us, Jew or Gentile, comes to Jesus, each is accepted because of common need – we are dead in sin. We have nothing to plead, certainly not any cultural achievements or superiority. All that is scraped off us as we enter the low door at the foot of the cross. As we participate in the blood, the death, etc., of Jesus, we find that all those who come to God as dead, helpless sinners are my brothers and sisters, no matter where they come from.
The key is Jesus himself. Jesus did not just promise us peace, Jesus himself IS our peace.
Thursday, May 5, 2011
Eph. 2: 13
13 But now in Christ Jesus you who once were far away have been brought near through the blood of Christ.
But now. This is a great way to look at the redeeming work of Jesus. You were…But now… Old things are passed away, behold all things are made new.
Paul rejoices in the fact that now Jews and Gentiles are one in Christ and if they can be one in love, then Jesus can break down any human barrier so that together we, in our time and in our circumstances, can become brothers and sisters in the new family, the Body of Christ, right here on the earth.
Love and unity is a sign of the New Kingdom which is the result of, the reality of, the New Covenant in the Blood of Christ. It is even more remarkable where people of cultures in conflict come to Jesus for cleansing and then live as true brothers and sisters within the Body of Christ, without leaving this world. This was the case between Jews and Gentiles in the great city of Ephesus. And it continues today all over the world where God is reconciling people of hostile cultures in Jesus Christ. It still astounds me that the great World Wars of the Twentieth Century, fought in Europe, were Christians fighting Christians. At least they were nominally Christian.
The all important, But now is possible only because of Jesus Christ. Paul uses an expression, as he often does, In Christ Jesus, to summarize Jesus’ full atoning work including forgiveness of sin, the gift of a new heart, the blessed ministry of the Holy Spirit and much, much more. Paul described it as God filling all with the fullness of Christ Jesus.
Paul points to the Blood of Christ in concluding his description of the new life in Christ. The Blood stands for many things, including cleansing from sin, protection from the evil one, power to overcome and thus the promise of a life of victory in Christ Jesus.
But now. This is a great way to look at the redeeming work of Jesus. You were…But now… Old things are passed away, behold all things are made new.
Paul rejoices in the fact that now Jews and Gentiles are one in Christ and if they can be one in love, then Jesus can break down any human barrier so that together we, in our time and in our circumstances, can become brothers and sisters in the new family, the Body of Christ, right here on the earth.
Love and unity is a sign of the New Kingdom which is the result of, the reality of, the New Covenant in the Blood of Christ. It is even more remarkable where people of cultures in conflict come to Jesus for cleansing and then live as true brothers and sisters within the Body of Christ, without leaving this world. This was the case between Jews and Gentiles in the great city of Ephesus. And it continues today all over the world where God is reconciling people of hostile cultures in Jesus Christ. It still astounds me that the great World Wars of the Twentieth Century, fought in Europe, were Christians fighting Christians. At least they were nominally Christian.
The all important, But now is possible only because of Jesus Christ. Paul uses an expression, as he often does, In Christ Jesus, to summarize Jesus’ full atoning work including forgiveness of sin, the gift of a new heart, the blessed ministry of the Holy Spirit and much, much more. Paul described it as God filling all with the fullness of Christ Jesus.
Paul points to the Blood of Christ in concluding his description of the new life in Christ. The Blood stands for many things, including cleansing from sin, protection from the evil one, power to overcome and thus the promise of a life of victory in Christ Jesus.
Wednesday, May 4, 2011
Eph. 2:11
11 Therefore, remember that formerly you who are Gentiles by birth and called "uncircumcised" by those who call themselves "the circumcision" (that done in the body by the hands of men)
Remember that formerly you who are Gentiles by birth and called "uncircumcised" by those who call themselves "the circumcision." Paul is writing to two groups, essentially, to the Gentiles and to the Jews. He begins by addressing the Gentiles who are there in Ephesus, who put their faith in Jesus Christ. Paul asks them to stop and think for a moment about where they came from.
To begin with, the Jews remind the Gentiles of who they are by pointing to their own uniqueness, The Gentiles were born outside of the Covenant God made with Abraham, the sign of which had become circumcision.
(That done in the body by the hands of men) Paul had a caution of holy scorn here as he notes that circumcision, per se, is superficial, a cut on the body inflicted by the hand of another body. I suppose Paul thought that the Jews had made far too much out of the importance of the mark of circumcision.
It was not Paul’s intent to denigrate the high place of God’s Covenant with Abraham and his descendants. But, with his new understanding of the grace of God that now extended out to include both Jews and Gentiles, he warns the Jewish believers to think humbly of themselves and not carry on their shoulders the chip of their own special God-given status among all mankind.
And he reminds the Gentiles that they should pause and remember who they were before they knew Jesus Christ.
Remember that formerly you who are Gentiles by birth and called "uncircumcised" by those who call themselves "the circumcision." Paul is writing to two groups, essentially, to the Gentiles and to the Jews. He begins by addressing the Gentiles who are there in Ephesus, who put their faith in Jesus Christ. Paul asks them to stop and think for a moment about where they came from.
To begin with, the Jews remind the Gentiles of who they are by pointing to their own uniqueness, The Gentiles were born outside of the Covenant God made with Abraham, the sign of which had become circumcision.
(That done in the body by the hands of men) Paul had a caution of holy scorn here as he notes that circumcision, per se, is superficial, a cut on the body inflicted by the hand of another body. I suppose Paul thought that the Jews had made far too much out of the importance of the mark of circumcision.
It was not Paul’s intent to denigrate the high place of God’s Covenant with Abraham and his descendants. But, with his new understanding of the grace of God that now extended out to include both Jews and Gentiles, he warns the Jewish believers to think humbly of themselves and not carry on their shoulders the chip of their own special God-given status among all mankind.
And he reminds the Gentiles that they should pause and remember who they were before they knew Jesus Christ.
Tuesday, May 3, 2011
Eph. 2:10b
10b For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.
Which God prepared in advance for us to do.
This phrase should help clear up the issue of whether a follower of Jesus should think much about doing good works or just rest in the fact that God did the great Good Work in redeeming our souls, a work that astounds and blesses us.
We might well ask, “What little that I can do will have any meaning whatsoever in comparison with the Gospel work already done by the Holy Trinity already?" Good question. The answer is that we can do nothing to help God in his work of redeeming us. The Trinity did it all and it is done. God does not ask me to help in that.
What he does require of all believers is that they now perform the good works that God has designed for them to do in order that his Kingdom may be increased on the earth.
Being a follower of Jesus is a demanding profession. By making Christ Lord we are then enabled and encouraged, even commanded, to do our part in Kingdom building. Not only are we called to “work” in a generic sense like being kind and gentle, but each of us is called to do a good work that was designated for us “in advance.” The “in advance” may refer to God’s plan that was in his heart before the creation of the world.
However, I rather think that Paul means that we do not determine what good works each of us should do by looking around and then deciding what we want to do. No. Even in the area of doing good, God is the Director. He chooses what I should do, not me. It is my responsibility to do what he says, without any assurance that what I do will be at all helpful or successful from my point of view.
Only God can see the future, certainly not me. In a sense, he sees “in advance.” I must learn the daily lesson of hearkening to him to know what He requires of me for the day.
Another thing impresses me in this verse. If God determines in advance what part I should play in the advancement of his Kingdom, then if I fail to do that but decide I would rather do something else, then the good works that were designed for me to do will go undone. That is a sobering thought, indeed.
Which God prepared in advance for us to do.
This phrase should help clear up the issue of whether a follower of Jesus should think much about doing good works or just rest in the fact that God did the great Good Work in redeeming our souls, a work that astounds and blesses us.
We might well ask, “What little that I can do will have any meaning whatsoever in comparison with the Gospel work already done by the Holy Trinity already?" Good question. The answer is that we can do nothing to help God in his work of redeeming us. The Trinity did it all and it is done. God does not ask me to help in that.
What he does require of all believers is that they now perform the good works that God has designed for them to do in order that his Kingdom may be increased on the earth.
Being a follower of Jesus is a demanding profession. By making Christ Lord we are then enabled and encouraged, even commanded, to do our part in Kingdom building. Not only are we called to “work” in a generic sense like being kind and gentle, but each of us is called to do a good work that was designated for us “in advance.” The “in advance” may refer to God’s plan that was in his heart before the creation of the world.
However, I rather think that Paul means that we do not determine what good works each of us should do by looking around and then deciding what we want to do. No. Even in the area of doing good, God is the Director. He chooses what I should do, not me. It is my responsibility to do what he says, without any assurance that what I do will be at all helpful or successful from my point of view.
Only God can see the future, certainly not me. In a sense, he sees “in advance.” I must learn the daily lesson of hearkening to him to know what He requires of me for the day.
Another thing impresses me in this verse. If God determines in advance what part I should play in the advancement of his Kingdom, then if I fail to do that but decide I would rather do something else, then the good works that were designed for me to do will go undone. That is a sobering thought, indeed.
Monday, May 2, 2011
Eph. 2:10
10 For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do.
I like this contrast: “not by works” and “we are God’s workmanship.” So somebody works! Good.
My works can not bring me to peace with God. But God's works do just that.
God did the phenomenal work of creating me and the entire universe. He worked hard. So the issue is not work or no work. The issue is, who does the work and why? It is clear, God worked so that I can have fellowship with him and with brothers and sisters of all places, times and situations.
So I accept the work that God did for me and for all mankind. I accept his marvelous deeds on my behalf. If I have trouble doing that, God extends yet another precious gift to me, the gift of faith. I find it hard to believe everything that God has done. For this I need extraordinary faith. Fine. God is more than ready to supply me with the necessary faith. This is Jesus' faith in his Father, and becomes my faith as he "believes" through me.
Then, having been changed by the atoning benefits of Jesus I find myself wanting to do good works like Jesus did.
I must not denigrate “good works.” In fact, God does “good works” more than anyone else, if I can use that expression.. Paul lauds “good works.” He writes, God created (us) in Christ Jesus to do good works. Forbid that we should even consider good works to be bad. Or worse yet, not to do those “good works.” Paul reminds us that one of God’s good works was to create us in the first place, and then to redeem us. Both require stenuous work. God is a worker and I have been created to work!
So, lest I think lightly of work, I am reminded that God‘s good works flow from his love and so have a purpose – redemption. God knows that he creates us to do good works, with the same purpose in mind. We are duty bound to do good works.
How is that possible since we are humans who have our own needs to be supplied? It is possible because God knows our weakness and gives us Jesus and His Spirit to do the good works through us.
I like this contrast: “not by works” and “we are God’s workmanship.” So somebody works! Good.
My works can not bring me to peace with God. But God's works do just that.
God did the phenomenal work of creating me and the entire universe. He worked hard. So the issue is not work or no work. The issue is, who does the work and why? It is clear, God worked so that I can have fellowship with him and with brothers and sisters of all places, times and situations.
So I accept the work that God did for me and for all mankind. I accept his marvelous deeds on my behalf. If I have trouble doing that, God extends yet another precious gift to me, the gift of faith. I find it hard to believe everything that God has done. For this I need extraordinary faith. Fine. God is more than ready to supply me with the necessary faith. This is Jesus' faith in his Father, and becomes my faith as he "believes" through me.
Then, having been changed by the atoning benefits of Jesus I find myself wanting to do good works like Jesus did.
I must not denigrate “good works.” In fact, God does “good works” more than anyone else, if I can use that expression.. Paul lauds “good works.” He writes, God created (us) in Christ Jesus to do good works. Forbid that we should even consider good works to be bad. Or worse yet, not to do those “good works.” Paul reminds us that one of God’s good works was to create us in the first place, and then to redeem us. Both require stenuous work. God is a worker and I have been created to work!
So, lest I think lightly of work, I am reminded that God‘s good works flow from his love and so have a purpose – redemption. God knows that he creates us to do good works, with the same purpose in mind. We are duty bound to do good works.
How is that possible since we are humans who have our own needs to be supplied? It is possible because God knows our weakness and gives us Jesus and His Spirit to do the good works through us.
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