Is it possible? we wonder. And how is it possible… how can Jews and Palestinians live together in peace in the holy land? We see some hopeful signs, then it breaks out all over again!
A few years ago it was the issue of ethnic Fijians and Fiji-Indians – sparked by the election of an Indian Prime Minister. At the time George Speight, the ring-leader of the Fijian coup, saw his actions as a signal example for other indigenous peoples – including Australian aborigines! With that suggestion it suddenly became an issue no longer far out there, but quite close at hand!
We have lauded ourselves as a truly “multicultural” nation – with small regard to the potential for division. We have prided ourselves in our diversity with little focus on what might unite us. And we have continued to extend our cultural complexity before satisfactorily resolving our relationship with indigenous Australians.
The Unity of the Body of Christ
Of course, we have operated that way as a Church too. We have
made agreed statements on baptism with Catholic, Lutheran and
But this is back-to-front – it isn’t Biblical thinking! There isn’t anything intrinsically good about diversity. We are called to be a “diversity in unity”. That puts the focus on unity. Our unity is in Christ. We are one body in Christ. Like a physical body, the members have different gifts – gifts that are essential for the life, growth and unity of the body. As all work together under the headship of Christ, the body fulfils its proper function and “grows and builds itself up in love, as each part does its work” (Eph. 4.16).
“Unity” is the gift of the Holy Spirit who indwells us and builds us together in true “peace”. But it is a gift to be “kept” – fostered, maintained (v. 3).
It is a unity which flows from the nature of the three-in-one God – “one Spirit… one Lord… one God and Father of all, who is over all and through all and in all.” It is a unity which is basic to the message we have received – we have “one hope… one faith, one baptism” (vv. 4-6).
Within this oneness which we have received from God’s “glorious grace”, there are a variety of “grace-gifts” that we have received. Notice v. 7 – “But to each one of us grace has been given as Christ apportioned it.” Paul isn’t suggesting here that Christians have received different amounts of saving grace. After all, “it is by grace you have been saved, through faith” (2.8). That saving work is quite complete for all who have faith. In chapter 3, Paul wrote of his call to preach to the Gentiles as the “administration” (v. 2) or “gift” (v. 7) of God’s grace. Paul’s “grace-gift” was “to preach to the Gentiles the unsearchable riches of Christ” (v. 8).
Within this one body, there are various gifts, but God has given “some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers” (v. 11). Their purpose is “to prepare God’s people for works of service, so that the body of Christ may be built up” (v. 12).
James Kennedy, author of Evangelism Explosion, identified the most serious heresy in the Church as “Let clerical George do it.” Sometimes the clergy have jealously claimed that role for themselves. At other times it is forced on them by the expectations of the people.
It was never the Lord’s purpose for the Church, and no church can grow when minister and/or people operate on that basis. The purpose of full-time ministry is to prepare, equip and enable us all to exercise our own “grace-gifts” to build up the body “until we all reach unity in the faith and in the knowledge of the Son of God and become mature, attaining to the whole measure of the fullness of Christ” (v. 13).
Note verses 15-16 – “…we will in all things grow up into him who is the Head, that is, Christ. From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love, as each part does its work.”
The Old and the New
This chapter begins with Paul’s insistence that they “live a life worthy of the calling you have received” (v. 1). Now in v. 17 he insists that they “no longer live as the Gentiles do, in the futility of their thinking.” A life of sensuality and lust is not how they came to know Christ (vv. 19-20).
“You were
taught, with regard to your former way of life, to put off your old self, which
is being corrupted by its deceitful desires; to be made new in the attitude of
your minds; and to put on the new self, created to be like God in true
righteousness and holiness” (vv. 22-24).
We are
saved. We are forgiven. We are, to use Paul’s words from 2 Cor. 5.17, a new
creation in Christ – the old has passed away, the new has come. That is our
status before God because of the redemptive work of Christ. But God’s plan of
salvation is directed to bringing about many practical changes in our lives.
That is going to depend on our co-operation.
Too easily
we accept the wrong “bent” of our lives as what we have always been and will
always be. At times we may even be inclined to think these things are part of
what God has given.
But God
expects us to “put off” the old – to put it off in repentance, to put it off in
trusting faith, to say to God, “I know this part of my life isn’t as you mean
it to be. By the continuing work of your Holy Spirit, apply the completed work
of Christ to this part of my life. By your grace, enable me to be renewed in my
mental attitude – to put on the new self, created to be like you in true
righteousness and holiness.”
Paul goes on to spell out some of the practical implications – but don’t let yourself off lightly if your own particular “besetting sin” isn’t in this list!
Falsehood must be replaced with truthfulness (v. 25). On the
other hand, relationships sometimes break down because of our perceived right
to “speak out the truth.” There certainly can be “righteous anger” – such as
Jesus exercised in driving the moneychangers and traders out of the
The thief must not only give up stealing, but must work and contribute to those in need (v. 28). What a powerful example of this was given by Zacchaeus – “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount” (Lk. 19.8).
Our speech isn’t to be “unwholesome” – “decayed” and “rotten” is the original meaning – “but only what is helpful (good, useful) for building others up according to their needs, that it may benefit those who listen” (v. 29).
“And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption” (v. 30). In chapter 1, Paul said that we “were marked in [Christ] with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession” (1.13-14). Unwholesome speech grieves (offends, insults) the Holy Spirit whose indwelling is the guarantee that we belong to God, the pledge of our future inheritance beyond this life.
So – “get
rid of all bitterness, rage and anger, brawling and slander, along with every
form of malice. Be kind and
compassionate to one another, forgiving each other, just as in Christ God
forgave you” (vv. 31-32).
“Make every effort to keep the unity of the Spirit through the bond of peace” (v. 3). By grace God has forgiven us. Through the Holy Spirit God continues to work towards change in our lives – towards holiness. He has broken down the barriers that separate us. Through the same Spirit he has given us a variety of “grace-gifts” which enable us together to be one Body – ready and able to do his will. Then live it! Live out that unity! Together seek and do his will!
© Peter J. Blackburn,
Except where otherwise noted, Scripture
quotations are from the New International Version, © International Bible
Society, 1984.
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