Category Archives: Church

July 19, 2010

Ephesians: The Eternal Purpose of God

By David D. Flowers

Ephesians: The Eternal Purpose of God—–A Brief Overview of The Epistle to the Ephesians

The Epistle to the Ephesians has been one of the most influential and earliest attested documents in the history of the Christian church.[1] Despite the letter’s early attestation, it is not among the indisputable writings of Paul.

Authorship & Recipients

Within the last few hundred years there have been a growing number of scholars that contend that the letter was written pseudonymously from a later follower of Paul because of its striking similarity to Colossians and its dissimilarity to other letters of the apostle.

Andrew T. Lincoln is convinced that the terminology used in Ephesians is unlike anything in the Pauline corpus.  He also argues that the theology contained in the epistle is far more developed than in previous letters.  Lincoln finds the letter impersonal “having no intimate connection” with the intended audience.[2]

Is it possible that readers have been a bit hasty in their decision to credit Ephesians to a later admirer of Paul?  Can the student or scholar be so quick to overlook the claims the letter makes concerning authorship (1:1; 3:1)?

H.J. Cadbury asked: “Which is more likely—that an imitator of Paul in the first century composed a writing ninety or ninety-five per cent in accordance with Paul’s style or that Paul himself wrote a letter diverging five or ten per cent from his usual style?”[3] D.A. Carson mentions that the letter was viewed as Pauline by numerous apostolic fathers and it was not even questioned until the modern era.

Furthermore, writing under the name of someone else was not a wide practice within the early Christian church.[4] A closer examination of the epistle within the Pauline corpus, and an allowance for theological expansion upon earlier material, may enable the reader to accept Paul as the author and learn from his revelation.

The next matter of debate comes in the later part of the first verse:  “to the saints who are [in Ephesus] and the faithful in Christ Jesus.” Bruce Metzger writes that the words “in Ephesus” are absent from several important manuscripts.

Clinton Arnold believes there is still “strong manuscript support” for keeping the original reading.[5] It could be that the phrase “in Ephesus” was omitted in later manuscripts in order to universalize the letter and pass its message along to other churches in need.  This is a reasonable explanation.

The absence of “in Ephesus” has led many scholars to conclude that the letter was definitely intended to be circulated.[6] Scholars have weighed in on this problem and offered several other solutions. Conservative scholarship believes that the author intended the letter to be circulated among the churches in the city of Ephesus, a city with a first-century population of one-quarter million, and possibly in the entire west coast region of Asia Minor.[7]

Historical Setting and Purpose

The ancient city of Ephesus was first excavated in 1863.[8] The partially reconstructed ruins are some of the largest and most visited of all ancient cities. Today the city is located a few miles inland from the Aegean Sea along the west coast of Turkey.

In the first-century, Ephesus was a metropolitan port city with a thriving harbor. Like the city of Corinth, Ephesus, the capital of the Roman province of Asia, was filled with temples and theaters. The temple to Artemis, the Greek god of fertility and hunting, was four times the size of the Parthenon in Athens. In Acts 19, Paul’s preaching conflicted with the religious practices that existed in Ephesus.[9]

Many scholars struggle to see any specific Sitz im Leben (setting in life) addressed in Ephesus. In fact, the epistle does not reflect the standard Pauline address directed to saints in a particular location. Ben Witherington writes: “Ephesians is a circular homily included in a document… it does not deal with any particular problems… this document should not be compared to letters, as it really is not one.”[10]

It is likewise acknowledged by other scholars that the epistle is styled much differently from the rest of the Pauline corpus, however, there is not sufficient evidence to remove the writing from the realm of letter (e.g. 4:17-6:9).

What can be known? What is the occasion and purpose for the epistle?

In the letter we learn that Paul is writing from prison (3:1; 4:1). Scholars insist that this places the epistle during the time of his house arrest in Rome toward the end of his life in the early 60’s. This would certainly allow for a theological development—a grand view of the eternal purpose—set forth in the letter.

Paul preached among the Ephesians and remained with them for some time (Acts 19:8, 10; 20:31). His love and affection for them can be seen in his farewell address (Acts 20:17-38). Scholars that doubt Pauline authorship find the letter lacking in emotion and thus affirming their suspicions. However, the argument for a letter lacking in emotion is contestable (1:15-16; 3:14-21).

Overview of Epistle

A simple reading of the epistle reveals that Paul is addressing a predominantly Gentile audience (2:11-22). It could be that the church has grown significantly since Paul’s last visit, for there seems to be some distance between them (3:1-6). His message to his audience is that the “mystery” hidden in Christ has now been disclosed to all saints, to bring all things in the cosmos under the headship of Christ Jesus (1:9-10), and to form one new humanity from Jew and Gentile (2:14-16; 3:5-6). Flowing from the glorious revelation of the “eternal purpose” of God in Christ (3:7-13), comes a “unity of the Spirit” in the building up of believers through the church—the dwelling of God (4:1-16). For the wisdom of God to be made known, the saints are called to live intentionally (i.e. put off/put on) as “children of the light” (4:17-5:21). This life “in Christ” permeates all relationships (5:22-6:9). Therefore, the saints must “stand firm” and be on guard against spiritual evil that works against God’s eternal purpose in Christ (6:10-18).

It has been said that Paul presents a cosmic Christ, a realized eschatology, and an advanced ecclesiology in this magnificent Epistle to the Ephesians.[11] As Paul pours out his divine revelation after years of service as Christ’s bond-slave, listen and be moved to join the triumphant Lord and his bride whom he has seated in the heavenlies.

The following overview of Ephesians may help you to capture the flow of the epistle before or as you read it:

1:1-2 Greetings—salutation to saints in Ephesus

1:3-3:21 God’s Eternal Purpose in Christ

1:3-14   Prayer of praise and thanksgiving—inclusion into promised Holy Spirit and guaranteed inheritance.

1:15-23   Continued prayer of thanksgiving and supplication—full knowledge of the hope and glorious riches in Christ.

2:1-10   God’s mercy and kindness in Christ—created to walk in goodness as a proper response to grace.

2:11-19   Remembrance of exclusion from promise—now included in Christ as a new creation.

2:19-23   New creation is set in motion by Christ, apostles, and prophets; manifested through the dwelling of God together with the saints.

3:1-13   Paul called to Gentiles—mystery of Christ made known through apostles and prophets—Gentiles are included in the mystery and the promise.

3:14-21   Paul’s ecumenical prayer for the experience of Christ’s riches with encouragement to discover love over knowledge (gnosis).

4:1-6:20  Living in Christ

4:1-16   Knowing the eternal purpose calls for living worthy of it—unity in the Spirit—obtain a full knowledge of Christ through the building up of the body—corporately grow up into Christ.

4:17-6:9  Living intentionally in Christ

4:17-5:2   put off former conduct of the flesh—put on Christ.

5:3-14      call to purity—be on guard.

5:15-6:9    live not as unwise, but as the wise—relationships.

6:10-20    Stand firm against spiritual warfare—put on the armor of God.

6:21-24  Final Comments—Tychicus sent to encourage saints

Conclusion–Applying the Text

If you have followed this brief overview of Ephesians, I think you should be able to see the aged apostle Paul used up for Christ in Rome.  The gospel has reached the heart of the empire, and the story that began ages ago has been fulfilled in Jesus.  Paul had previously described an astounding revelation of the cosmic Christ in his Letter to the Colossians.  He was so fond and familiar with his language to those saints—even having hidden it away in his heart—that it spills over into his Epistle to the Ephesians.

As Paul grew older, his vision of Christ matured.  This seasoned revelation is evident in his presentation of the “mystery” of God in Christ, which is the central message to the saints in Ephesus and all those who have believed on the Lord Jesus (Eph. 1:9-12).

The eternal purpose of God in Christ is that through the church God’s glorious grace might be known in all the earth; that all things would be gathered up into Christ.

The lack of historical and cultural issues in this epistle makes application fairly easy.  For the message is transferred to the reader with little to stumble over.

The God who existed before time, placed man in the Garden, traveling through the wilderness to Canaan, and sent the Son up a hill to Calvary, has been vindicated by the resurrection of Jesus.  He has revealed his eternal purpose in Christ.

Out of Adam… God brought forth Eve.  Out of Jesus… he called out a Bride.  The Trinitarian God, who is heavenly community, looks for a dwelling in his children upon the earth.  By the power of his Spirit and the fullness of his grace we are included in his plan.

Are you participating in the eternal purpose of God in Christ?

The overwhelming glory of God invites us to join him in the building of a spiritual house.

[1] Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids: Baker, 2002), 1-2.

[2] Andrew T. Lincoln, Ephesians. Word Biblical Commentary (Dallas: Word Books, 1990), lix-lxi.

[3] H.J. Cadbury, “The Dilemma of Ephesians,” NTS 5 (1958-59): 101.

[4] D.A. Carson and Douglas J. Moo, An Introduction to the New Testament (Grand Rapids: Zondervan, 2005), 480.

[5] Clinton E. Arnold, “Letter to the Ephesians.” The IVP Dictionary of the New Testament. ed. Daniel G. Reid (Downers Grove: InterVarsity Press, 2004), 324.

[6] Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart: Deutsche Bibelgesellschaft, 1994), 532.

[7] Clinton E. Arnold, “Introducing Ephesians: Establishing Believers In Christ.” SWJT 39, no. 1 (September 1, 1996): 9.

[8] Hoehner, Ephesians, 79.

[9] Michael J. Gorman, Apostle of the Crucified Lord: A Theological Introduction to Paul and His Letters (Grand Rapids: Wm. B. Eerdmans, 2004), 499-500.

[10] Ben Witherington III, The Letters to Philemon, the Colossians, and the Ephesians: A Socio-Rhetorical Commentary on the Captivity Epistles (Grand Rapids: Wm. B. Eerdmans, 2007), 217-218.  [Witherington says: “The profound theological and ethical reflections found in Ephesians would have sounded more like  a philosophical oration to Gentile ears.” p. 219]

[11] Charles B. Cousar, The Letters of Paul (Nashville: Abingdon Press, 1996), 174-175.

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June 1, 2010

Jesus Manifesto

By David D. Flowers

Moving Forward in Exploration of Christ

A Book Review of “Jesus Manifesto: Restoring the Supremacy and Sovereignty of Jesus Christ” by Leonard Sweet & Frank Viola

I can hear it now, “Do we really need another book about Jesus?” Apparently so, considering that as we entered the twenty-first century only 4 books out of the top 100 were about Jesus (Christian Book Association).

In Jesus Manifesto, Leonard Sweet and Frank Viola combine their voices to trumpet a resounding reminder that we never “graduate beyond Christ” in the Christian faith. And Christ isn’t found only in the center of things, but along the “corners and on the edges” as well.

Sweet and Viola believe we have created a “narcissistic” and a “best-seller” Christianity which is “self-centeredness wrapped up as ‘spirituality,’ which has become the latest fashion accessory for the person who has everything” (p. 100).

There is indeed much to be disheartened with in Christianity today. Yet, there is a growing number of evangelicals that are discovering that pop-culture Christianity is leaving them high and dry. “Whether they realize it or not,” says Sweet and Viola, “people are looking for a fresh alternative—a third way” (p. xiii).

As I look across the present post-modern landscape of Christianity, I see several camps of believers pushing their way through the crowd to stand on the rooftop of evangelicalism with their megaphone in hand (i.e. books, magazines, blogs, etc.) proclaiming the “real” gospel.

There are several current groups and “movements” that are all trying to highlight the neglected sides of historic Christianity. We have the reformed “defenders of orthodoxy,” the emerging brand, the missional-minded, and the organic house church folk, just to name a few.

I do believe that most of the people in these groups truly love the Lord and his church, but many of them are in danger of becoming preoccupied with some thing else other than Christ.

Sweet and Viola believe there are three features present in every spiritual awakening in the Christian church: (1) a rediscovery of the “living Word,” or the Scriptures and its authority; (2) a rediscovery of the living Christ and His supremacy; and (3) a rediscovery of the living Spirit and the Spirit’s gifts and power to manifest Christ in the context of that culture.  (p. xvii)

We’re living in some hot times economically, politically, and socially. Christians are engaging in an exchange of ideas (not without some name-calling and finger-pointing). It’s evident that even those who have been the most outspoken for the “supremacy of Christ” and right “doctrine” have succumbed to rhetorically burning people at the stake in the name of Jesus.

Where is Christ in word and deed? Sweet and Viola write, “Whatever you are occupied with comes out of your mouth. It’s what you talk about most of the time” (p.19). And we should not just be hearers of Jesus only, but doers of Him.

Is “mission” our center?  Is it community? Some say it’s preaching and others… ministry. If we say that Christ is central and supreme, what does that mean concerning justice? What does His universe look like when we are first seeking Christ and His Kingdom?

When Christ is not central and supreme in our lives, everything about life shifts out of orbit and moves out of kilter. So for Christians, our first task is to know Jesus. And out of that knowing, we will come to love Him, adore Him, proclaim Him, and manifest Him. (p. 2)

That’s why this book has been written. It addresses the present challenges we face as many “things” compete for the centrality and supremacy of the person Jesus Christ. We are called to be “living epistles” or “Jesus Manifestos” in our world. It’s about being true to Christianity.

So what is Christianity? It is Christ. Nothing more. Nothing less. Christianity is not an ideology or a philosophy. Neither is it a new type of morality, social ethic, or worldview. Christianity is the ‘good news’ that beauty, truth, and goodness are found in a person. And true humanity and community are founded on and experienced by connection to that person. (p. xvi)

Finally, Jesus Manifesto has been purposely written in an “ancient devotional tone” of writing. In the spirit of Watchman Nee, Jeanne Guyon, Andrew Murray, and T. Austin-Sparks, this book is a fresh call to the post-modern church: “Let us fix our eyes on Jesus, the author and finisher of our faith…” (Heb. 12:2).

And let us move forward in exploration of Christ Jesus our Lord.

“So then, just as you received Christ Jesus as Lord, continue to live in him, rooted and built up in him, strengthened in the faith as you were taught, and overflowing with thankfulness.”   Paul, Colossians 2:6,7

Can we, as the Christian church, agree upon the person of Christ? “Receiving Christ also means receiving all who belong to Him” (p. 147).

Will you sign the Jesus Manifesto?

Others who have signed

“One more sign of a Christianity that is beginning to look like Jesus again. Our great challenge over the past few decades has not been one of right believing but of right living. Viola and Sweet create a harmony here that invites you to give the world a Christianity worth believing in … after all they will know we are Christians, not by our bumper stickers and t-shirts — but by our love.” 
Shane Claiborne—author, activist, and recovering sinner    http://www.simpleway.org

“From beginning to end, authentic Christianity is all about Jesus and, ultimately, nothing but Jesus. No one has proclaimed this more clearly and persuasively than Viola and Sweet. Jesus Manifesto is an important and powerful prophetic call for the Martha-like Church to get back to doing “the one thing that is needful.” 
Gregory A. Boyd—Senior Pastor, Woodland Hills Church, Maplewood, MN; Author, Present Perfect, The Myth of a Christian Nation, and The Jesus Legend.

“This is a really exhilarating reintroduction to a Jesus who seems sometimes to have become a stranger to the Church; a passionate and joyful celebration of God with us, which cuts right through churchy quarrelling and brings us back to wonder, love and praise – and the urgent desire to make Him known to all.”  Rowan Williams—Archbishop of Canterbury

“I look for books that call us to love Jesus and make His name more widely known. In Jesus Manifesto, Sweet and Viola ask us to step away out of the “Youniverse” (their word) of narcissistic religion and away from the pop-culture Jesus who is just a nice man. Throughout the book, they exalt Jesus as the divine Savior and ask the church to do the same. I believe this book will spark a renewed love for Christ by pointing us to the deep mystery of His person. You will be motivated to love and serve more deeply as your life is focused on Jesus the Messiah.”
 Ed Stetzer—President of LifeWay Research http://www.edstetzer.com

Read more endorsements at:  www.thejesusmanifesto.org

Buy Jesus Manifesto: Restoring the Supremacy & Sovereignty of Jesus Christ (Thomas Nelson Publishing, 2010) on discount today (6/1/10) at: www.amazon.com

And please take a few seconds to give this review a helpful vote at amazon.  Thanks!

Len Sweet & Frank Viola

Leonard Sweet occupies the Chair of Evangelism at Drew University in New Jersey and contributes weekly to sermons.com and a podcast, “Napkin Scribbles.” He has authored numerous articles, sermons, and forty books.   www.LeonardSweet.com

Frank Viola is a best-selling author, international conference speaker, and a personal friend. His books include Finding Organic Church, Reimagining Church, The Untold Story of the New Testament Church, and the best-selling From Eternity to Here.   www.FrankViola.com

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May 31, 2010

Walking the Line: Staying Out of Theological Ditches

By David D. Flowers

I am continually reminded that much heartache comes in our journey by not embracing the tensions in theology (our knowing of God) and seeking to walk in the middle of those tensions that seem to contradict one another.

Our Christian journey is often a tension-filled road of discipleship. Instead of striving to walk in the middle of the road in what’s taught about Christ and the essentials of our faith, folks often end up in the ditches. And boy are they dirty!

Here are just a few ditches I’ve personally encountered:

  • faith alone vs. good works
  • human reason (head) vs. blind faith (heart)
  • predestination vs. free will
  • love vs. wrath
  • Old Testament vs. New Testament
  • historical Jesus vs. theological Jesus
  • Scriptures vs. Jesus
  • rest vs. work
  • justice vs. mercy
  • oppressive law vs. cheap grace
  • conservative vs. liberal
  • traditional vs. charismatic
  • Southern Baptist vs. the world
  • rules vs. freedom (1 Corinthians vs. Galatians)
  • holy huddle vs. “I have to save the world” evangelism

How much doctrinal division and denominations have been formed out of choosing one side of the ditch to walk in?

All of this comes about because folks are unwilling to embrace the tensions. I wonder what kind of people we would be if we chose to walk God’s line—walk His road and stay out of those ditches.

What kind of people would we be if we accepted every believer’s portion of Christ? What if we were known by our love for one another and how we humbly explore the mystery of Christ together?

I’m confident we would be better listeners. We would be His learners.

Isn’t that one of the reasons we so desperately need each other? We help each other stay out of the ditch. But instead we often hear believers express this in a round about way: “Look!  I’m over here… my side is better.  Why aren’t you doing what I’m doing?”

And we think things to ourselves like, “Whew! I’m so glad I’m not stupid like that guy. I’m so glad I’m free. I’m glad I really know what’s going on.”

We go out trying to jerk wheels over to our side of the ditch through books, blogs, and magazines, and movements. I have found that people who jerk the wheel into any ditch probably aren’t paying much attention to what’s really going on. They make over-correcting a lifestyle.

If someone were to follow behind a drunk driver, that’s about how they drive.  (They do often slam into the back of people because their vision is impaired.)  And if they’re not drunk, it makes me say to myself, “Who taught that guy how to drive?” (I live in Houston, so I ask myself this almost everyday.)

I have followed behind some believers like that. And yes I know they have been behind me. I was in vocational ministry for a few years.

I submit that we have not learned these things from our driving instructor: Christ.

Think with me for a second. Maybe the ditches are there for a reason. It could be that those lines have been placed before us so that we can see the road. Sure, no one drives in a perfectly straight line. Nobody walks in perfect symmetry either.

But it is expected that we stay in our lane and walk on the pathway provided for us. When we don’t we’re likely to have a wreck or walk into a signpost. I think the sign says, “DON’T WALK ON THE GRASS!”

And let’s not forget this point. I look at these ditches and find that some of them don’t even really exist (e.g. love vs. wrath). We have dug our own ditches—potholes in many cases.  Because we don’t see the Instructor properly, we end up driving however we like.

This makes the roads unsafe to drive on and the ditches cluttered with wreckage.

WARNING: Ditches often collect trash! They’re dirty, smelly, and they induce vomiting. There might be an occasional rain that washes it out, but eventually there will be more filth collect there in the gutter. Stay out of the ditch! It’s hazardous to your health.

Dear saints, trust God in the tensions and understand that He has given us His truth in tension-filled pairs for a reason. Seek to discover a hermeneutical (biblical interpretation) practice where you’re taking the time to listen to others in community.

A communal hermeneutic keeps us out of the ditches and helps us to stay on the road that leads us to Christ; where we may encounter the Living Lord in His written Word.

We were not created to walk behind each other, but beside each other. We were created for community. In this way we are able to lookout for the potholes, stay out of the ditches, and walk the line we have in Christ.

Lord help us to walk Your line and find the balance of traveling the road You’re walking. Amen.

So, what ditches have you encountered?

18 Comments   |  tags: , , , , , , , , , , , , | posted in Christianity, Church, Religion & Spirituality, Theology

April 3, 2010

The Community Life of God (Book Review)

By David D. Flowers

The God Who Is Relationship

A Book Review of “The Community Life of God: Seeing the Godhead As the Model for All Relationships” by Milt Rodriguez

“God is not an individual” says Milt Rodriguez.  “He is a fellowship of three Persons; the Father, the Son, and the Holy Spirit” (p.14).

In The Community Life of God, Milt Rodriguez weaves together the story of God’s desire to plant himself in His people.  God’s image is a “communal” image.  The Lord created man in His image of community.  And taking from the Tree of Life (i.e. Christ) is to take from the relational God.

It was in the Garden of Eden that the serpent sought to keep God’s image from becoming a reality in the hearts of men.  The enemy of God presented man with individual living out of his own soul-life (i.e. will, emotions, intellect).  Instead of man pursuing spiritual living after taking from the communal life of God, he experiences separation from God and other men.

Rodriguez proposes that much of Christian activity today is spent furthering the individualistic mindset that is so popular in our culture.  Even when believers come together corporately there is not an understanding of God’s image among us.  Church life ought to be more than socializing and individual Christian ministries.

Milt writes, “Personhood and identity can only be defined by relating to others. You will never truly “find yourself” until you are living in the community life of God” (p.62)

What is the sort of fellowship the Lord desires among his ekklesia?

“This fellowship is the place where there is nothing to hide. Complete truthfulness and complete honesty rule here.  The Father, Son, and Spirit do not hold back anything from one another… there is no fear of loss” (p. 116).

As Christian Smith has written, “Community means more than having lots of meetings. It means jointly building a way of life, a group memory, and a common anticipated future.” (Going to the Root: Nine Proposals for Radical Church Renewal, p.2)

In order for us to experience the community life of God, we must embrace the cross.  Rodriguez says there “will be one brother or sister who rubs you the wrong way.”  It is there we embrace the cross and learn “they are part of the same body as you. You belong to them and they belong to you” (p.152).

Finally, this community life of God cannot work in meeting once a week.  We all know this to be true, but still we place other things before God’s heart.  We sacrifice the church on the altar of family, jobs, and personal ministries.

Milt says, “He (God) wants you and me and every other believer to be actively involved on a daily basis. This is why we were born.  This is why we live on this planet” (p.170).

Brothers and sisters, if we are going to participate in God’s eternal purpose, we must be intentional about our relationships within the local ekklesia of Christ.  We must give and receive sacrificially in order that we might know the God who is within Himself, relationship.

There have been many books written on the church being rooted in the Triune image of God, but this one delivers in a simple and easy-to-read presentation.  I recommend this book to all of those who are longing to discover that the church is born out of the very heart of the relational God.

What others are saying?

“This little book provides a clear window into the ultimate source of authentic body life. Delve into its pages and meet the God who is beyond what most of us have imagined, the God in whose collective voice all genuine churches echo.” –Frank Viola, author of Pagan Christianity, From Eternity to Here, and Finding Organic Church, www.frankviola.com

“I was deeply blessed, refreshed and challenged by this book. The author casts the spotlight on the reality and wonder that “God” is really the community life of three persons – a fact virtually untouched in traditional theology. Milt shows from various angles how the community life of God is the foundation of our organic ekklesia life together in Christ.”–Jon Zens, Editor, Searching Together; author of A Church Building Every ½ Mile and “What’s With Paul & Women? www.searchingtogether.org

Milt Rodriguez

Milt Rodriguez has been living in and planting organic expressions of church since 1990. He has also authored several books including The Butterfly in You and The Temple Within.  He currently lives with his wife Mary in Gainesville, Flordia.  He is a dear brother in the Lord and I am happy to call him my friend.

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