#4 Authenticity the ingredient for the God’s Community
#4 Authenticity: the ingredient for the God’s Community
Eph. 3: 14 - 4: 6
Introduction: A Peek At Early Christians
Mr. Robinson, a MP, recently got into trouble stealing an expensive jewelry. How could he know the ring he eyed on was a genuine authentic diamond ring? Was it because expensive, looked beautiful? Those jewelries come with a proof of authenticity and backed up by the guarantee of appraiser. The Authenticity is a very important quality people look for when they hunt for the Church.
When Pliny was governor of Bithynia, he wrote a most interesting letter to the Roman Emperor Trajan [98-117],
asking why Christians were being exterminated, and added:
“I have been trying to get all the information I could regarding them. I have even hired spies to profess to be Christians and become baptized in order that they might get into the Christian services without suspicion.
Contrary to what I had supposed, I find that the Christians meet at dead of night or at early morn, that they sing a hymn to Christ as God, that they read from their own sacred writings and partake of a very simple meal consisting of bread and wine and water (the water added to the wine to dilute it in order that there might be enough for all). This is all that I can find out, except that they exhort each other to be subject to the government and to pray for all men.”
(Paul Lee, Tan, Encyclopedia of 7,700 Illustrations, Garland, Texas: Bible Communications, Inc. 1996, CD version.)
What a glorious testimony of the early Christians! This is Biblical Christianity. We can regain the same authenticity in this early 21st century. God has a provision for the Church.
How can we then experience the Biblical Authenticity?
The Biblical Authenticity is experienced when Christians submit themselves to the Theology and the Community.
Please turn you Bible to Eph. chapter 4. Verses 1 to 6. Let us look at Theology and Community; the foundations for the authenticity.
I. The Importance of Theology
Paul spends 3 chapters to convey the glorious wealth that the Lord gave to the Church. After finishing the doctrinal discourse on the wealth of the Church, Paul goes onto practical aspect of the walk of God’s community. 4:1 says, “I therefore, the prisoner of the Lord, entreat you to Walk manner Worthy of the Calling with which you have been called.” We are all called to walk manner worthy of our calling. Then a question comes to our mind: What is our calling?
In order to understand our “calling” in this context, we must look at
the words “Worthy’” then we understand what our calling is.
The word which is translated into “worthy” is “ἀξίως” : axios” which literally means, “bring up the other beam of the scales” and used in verses such as Phil. 1:27 that says, “Only conduct yourselves in a manner worthy of the gospel of Christ;” Col. 1:10, “so that you may walk in a manner worthy of the Lord, to please Him in all respect, bearing fruit in every good work and increasing in the knowledge of God” and I Thess. 1:12, “so that you may walk in a manner worthy of the God who calls you into His own kingdom and glory.” So our worthy walk is achieved when our conduct is balanced with who God is and what God has done for us. Put our conduct on the one side of the scale and the Gospel, the Lord and God Himself (namely the theology) on the other. Then the scale must be balanced; that is what I call Biblical Authenticity.
Let me illustrate this balancing the scale idea with a story:
In the olden days, people traded their services or their goods for equal worth of goods or service. A farmer and a baker had this symbiotic relationship (helping each other). A baker brought 1 kg of bread for 1 kg of butter for exchange. In a few weeks, a baker noticed that the butter he got was getting smaller and smaller. Thinking that the farmer is cheating on him, he confronted him one day. Then the farmer told him, “that’s very strange, because this is what I do, I put your bread on the one side of the scale and weigh the butter for you.” The baker was getting equal weight of butter for the weight of bread he gave to the farmer.
This is what it means by “bringing up the other beam of the scale.” Our walk should be equal to what God prescribed in His word. That is how our walks should be. So now let’s look at what Paul is saying in this context.
Look again at 4:1, Paul says, “I therefore, the prisoner of the Lord, entreat you to walk in a manner worthy of the calling with which you have been called.” Every time when we come across with the “conjunction:” such as, “Then,” “For,” “Because,” and “Therefore” etc., we must pay attention to the context. Here, Paul says, “Therefore,” so he was referring back to the previous verses.
In 3: 20, 21, Paul closes with a doxology, which says, “Now to Him who is able to do exceeding abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever, Amen.” Notice, Paul brings up the Church up to par with Jesus as far as glorifying God is concerned. “Therefore,” Paul says. I wish I have a time to look into these verses. Probably, we could spend a few Sundays. But I should stick with the subject. Does this “I therefore entreat you…” remind you of some other passage in the New Testament where Paul closes the doctrinal part with doxology and begins a teaching on practical aspect of Christian walk? Open your Bible to Romans 12:1. Paul uses this same pattern to exhort and encourage Roman believers to present their bodies a living and holy sacrifice. In Romans, Paul spends 8 chapters to teach about God’s plan of salvation then answers a question in chapters 9 to 11. The question is: What guarantees Christian what happen to Israel, who was seemingly rejected by God, will not happen to them? In another word, people were asking: Does what happen to Jews going to happen to Christians? “The ‘Good News’ is OK, Paul, but apparently God did not spare the Jews, so there is no guarantee for Christians that they would not go through the same thing. That is a legitimate question, isn’t it? Of course, the answer is No. What happened to Israel would not happen to Christians. Paul explains the final fulfillment of Israel very logically and convincingly.
Paul exalts God for His wisdom and power in Rom. 11:33 – 36.
Oh the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!
For who has known the mind of the Lord, or who became His counselor? Or who has first given to Him that it might be paid back to Him again? For from Him and through Him and to Him are all things.
To Him be the glory forever, Amen.
Then Paul says in 12:1, in exactly the same way as in Ephesians 4:1, “I urge [entreat] you, therefore, brethren, by the mercies of God...”
Paul always discusses Theology first then application of it. Theology is a big word but it is the Theology that gives us a right perspective about God. If our conducts are dictated by the Theology we know for sure that we are authentic to what God prescribed in the Bible. Therefore in order for Christians to be authentic we must know the things of God: Theology.
Here in Ephesians, Paul follows the same pattern, concluding his theological discussion on the Church in the chapters 1 to 3; he praises God for His wisdom and the power, and then begins practical application of it in chapter 4. Again chapter 4, verse 1, “I therefore, the prisoner of the Lord entreat you to walk in a manner worthy of the calling with which you have been called.”
This expression is exactly the same as Rom. 12: 1 in Greek.
I entreat you therefore I entreat you therefore
Rom. 12:1 Parakalw` ou\n uJma`", Eph. 4:1 Parakalw` ou\n uJma`"
παρακαλω ουν υμας αδελφοι παρακαλω ουν υμας εγω
We must know the splendor of what God has given to the Church which was described in the chapters 1 to 3. Paul expounds the glorious position of the Church that we should place such wealth of the Gospel on the one side of the scale and our walk on the other side. The scale should balance. This is the “authenticity,” the call of the Church. Without the Theology, we would not be able to "walk" manner worthy of our calling (equal with the Gospel). Again, I Thess. 1:12, “so that you may walk in a manner worthy of the God who calls you into His own kingdom and glory” (emphasis added). Isn’t this an awesome thought? God called us into His own kingdom and His own glory. Without God’s help, this is impossible. Now the second point. The Biblical Authenticity is attained in the community.
II. The Importance of the Community
In 4: 2, 3, Paul mentions 4 ingredients necessary for authenticity. They are humility, gentleness, patience, and forbearance (4:2).
Now, Paul did not list such qualities as purity, self-control, contentment and self-discipline so on which are more toward the personal qualities. These are the characters of God Himself and the qualities required for building a good relationship in the Christian community. These are the qualities necessary for the interpersonal relationships.
Paul lists “humility” as the first quality. Jesus is the far most example of humility. See, in the Hellenistic society there was no Biblical sense of humility. The word “tapeinofrosuvnh"”: “tapeinophrosunes” in classical Greek is a derogatory term suggesting weakness, poor and insignificant etc. may be equivalent to “wimp.” But when Jesus came, His gospel changed all that. Now we see humility in a very positive way that it is the character of far most importance and the most essential quality in the life of Christian community. It delights in serving rather than be served. It endures the injury rather than harming the offender. Do you remember the Sermon on the Mount; what is the first quality of those who belong to the Kingdom of heaven? It is “Blessed are poor in spirit” It is a realization of utter spiritual bankruptcy. It will make a person relate to others as the one who is forgiven rather than a forgiver. We are sinners forgiven by God through His grace. Once this is realized, we will become humble and gentle toward other people.
Paul lists “gentleness” as a second character. Gentleness is the controlled strength not supine weakness. It comes from knowing where the people are and where we were once before we met Christ. Ephesians 2, verses 2 and 3 say, “in which you formerly walked in the sons of disobedience. Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh, and of the mind and were by nature children of wrath, even as the rest “(emphasis added).
We are sinners who are made into saints. We must remember who we were. Influence of positive thinking brought negativity on the term “sinners.” Here, in this context, a notion of, “call a person sinner makes a person acts as a sinner” as Dr. Neil Anderson would say is not Pauline theology. Just as we do not understand God’s grace without understanding the holiness of God, we would not be “gentle” without a realization that we once were, “by nature the children of wrath” (2:3). We are only saved by grace. This changes our attitude
even toward unbelievers. The only the difference between the unbelievers and us is the grace of God which was shown to us. Paul emphasizes this point by saying, “even as the rest.” Gentleness is one of the signs of conversion that comes from understanding who we once were.
This leads to “patience” with others. This too is one of the characters of God. As God put up with us, so to speak, so we too bear one another’s fault with humility and gentleness, putting up with other’s faults, knowing that we have our own. God not only puts up with us but willing to help us in the time of need.
This is forbearance, literally means to “hold him up.” We see the fault and weakness of others as indication of their needs so that we know how to help them in their offense, in shortcomings and lack of maturity. These are the characters that authenticate the reign of the heavenly King on the earth. We are called to this community where the world would see the reign of the Supreme Being. The absence of these qualities will surly jeopardizes the Christian community and the testimony. We are faced with many issues and difficulties in this world, but it is not the issues which destroy the community but the lack of these qualities. 4:3 says, “Being diligent to preserve the unit of the Spirit in the bond of peace.” Without these qualities, it is difficult to maintain (preserve, keep) the unity of the Spirit. Paul did not say that we are to create the unity. The unity of the Spirit is already established by the Lord. Our responsibility is to keep it in love by the grace of God through these qualities. Col. 3:14 says, “And beyond all these things put on love, which is the perfect bond of unity.” This is not a fuzzy, fluffy vague spiritual identity, but it is, rather, a profound heavenly oneness and the unity, that is made possible by the Holy Spirit.
The Epistle to Diognetus, probably written mid second century “commends the Christian way of life to a pagan inquirer.” [1]
The distinction between Christians and other men, is neither in country nor language nor customs…While living in Greek and barbarian cities, according as each obtained his lot, and following the local customs, both in clothing and food and in the rest of life, they show forth the wonderful and confessedly strange character of the constitution of their own citizenship. They dwell in their own fatherlands, but as if sojourners in them; they share all things as citizens, and suffer all things as strangers. Every foreign county is their fatherland, and every fatherland is a foreign country… They pass their time upon the earth, but they have their citizenship in heaven. They obey the appointed laws, and they surpass the laws in their own lives. They love all man and are persecuted by all men.
“they are unknown and still they are condemned; they are put to death and yet they are brought to life. They are poor, and yet they make many rich; they are completely destitute, and yet they enjoy complete abundance” (from Gary Nelson’s lecture notes).
Applications are very clear. Down pack the Theology and apply them in the community of God’s people. This is the marriage of Theology and Community: The foundations for the Authenticity. God blessed His Church so that we can experience authentic community that the world can not deny the presence of the living King.
Let us pray.
Sometime ago, we learned that the Trinity is the foundation of the community of God’s people. We may be able, vaguely, to understand this concept theologically in our head. How about in reality? How does the Trinity affects the physical community of God’s people? Next section; Eph. 4: 4-6 is the Trinity in action for the community.
Paul emphasizes the oneness of the community by bringing the 3 groups of three items each: one body, one Spirit, and one hope (vs. 4), one Lord, one faith and one baptism (vs. 5), then one Father who is over all and through all and in all (vs. 6).
First one is related to the Holy Spirit. The Holy Spirit indwells in all believers and through His ministry we form one body. Without the witness of the Holy Spirit, we cannot come together. “For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit” (I Cor. 12:13). In Him we were sealed to be God’s own possession (Eph. 1:13, 14). This great hope was pledged in the Holy Spirit, thus we were called in one hope (vs. 4). This is a thought provoking statement to the church where there was a friction between Jewish believers and Gentile believers. Paul says that there is one Holy Spirit who dwells in every believer. Then Paul goes onto emphasize one Lord who brought one faith having Himself become the object of faith. There were many lords among the pagans at that time but in the Church of His love, there is only one Lord. That is why those who confess His name can not call anyone else Lord even to face death. Faith must have some object to believe. Rom. 10:17 says, “So faith comes from hearing, and hearing by the word of Christ.” In the New Testament there is a sense that the word is the person. This Word is the expression of the person of Jesus Christ. The Word was with God and Word was God. Christ is the object of our faith. If Christ is the only one Lord then our faith must have unity. Yes, there is a variation in the process of spiritual growth but object of faith is only one. That is the reason, Paul exhorts in 4:13 which says, “until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ.” In His name all believers were baptized. Through this one baptism we are invited into the one body.
Baptism is regarded as the sacrament of unity. In the Christian church baptisms are not multiplied as with the Jews (Heb 6:2). There are not even two baptisms--one of John and one of Jesus. There is “one baptism” symbolizing identification with Christ in his death and resurrection, sealing with the Spirit, and incorporation into the body of Christ, so that all Christians become one person in Christ Jesus (Eph. 1:13, 2:5, 6, 3:15).
Baptism is one because it makes one. It provides the evidence that all Christians, without discrimination as to color, race, sex, age, or class, share the grace of Christ
(Expositor’s Bible Commentary, vol. 11, p. 56, emphasis added).
Then there is one Father who stands alone. This is our God the Father who rules over all authorities, who works through all things and fills all heavens and earth. This is our sovereign God.
In chapter 1, the order was Father, Son and the Holy Spirit, but here it begins with the Holy Spirit, Lord (Son) and God. In chapter 1, it is the order to which the glorious salvation was wrought by the God the Father, here in Chapter 4, it is the actual order of community life: one body by the Holy Spirit, one faith and one baptism by the Lord and the God the Father who is over all and through all and in all. There was no direct mention of the reason why Paul reversed the order but I have a hunch. The Mission of the Church is that we are to be authentic community of God to reflect His character to the world. This is how the Triune God engages in His community at the present. The Holy Spirit teaches us the truth to glorify the Son and the Son prepares us as God’s community for the great presentation to His Father. To me this is a great blessing that Triune God has extended His love and unity to us which exists among the each member of the Trinity. In the process, each member of the Trinity closely engages to form His community which is under God’s reign. That is the reason, I believe, Paul here in chapter 4 reverses the order to point to the Father who takes the all glory to be all in all
Many books were written about the church leadership in recent years. Because the leadership is the key to the church community. But when I studied this passage, God spoke to me that the most important aspect of the Church is the community that consists with the individual member. Paul first deals with individual believer collectively. We must understand the purpose of the Church, and as a believer, who believes in oneness of the Community and we must commit to the authenticity individually first and then collectively. It is not an outstanding pastor. It is neither a building nor good leaders who build the church. We are all called to authenticity as the Community which radiates God’s reign. Paul helps us to ponder the practical side of this community of God under God’s reign.
5225 Substitute At Auschwitz
In October 1972, a crowd of 150,000 Europeans gathered between the barracks and crematories of the Auschwitz extermination camp to honor a man who gave his life to save a fellow prisoner. The martyr was Rev. Maximillian Kolbe, a Franciscan priest, who stepped forward to take the place of Sgt. Franciszek Gajowniczek. It happened in July 1941. Gajowniczek had been selected at random by Nazi guards to die.
When the victim pleaded for his life, so that he might see his wife and children, the priest stepped forward and offered to take the doomed man’s place. Rev. Kolbe told the guards that he was alone in the world and would be willing to die instead of the sergeant. A few weeks later Rev. Kolbe died from starvation and a dose of carbolic acid.
Gajowniczek survived the rigors of Auschwitz and was reunited with his loved ones at the end of the war. At the 1972 ceremonies he spoke with moving simplicity. He said he wanted to express his thanks for the gift of life he received, and wanted to honor Rev. Kolbe for his heroic sacrifice.
—David S. McCarthy[2]
5226 The Twice-Saved Churchill
A wealthy family in England, took their children to the country. The children went swimming in a pool. One of the boys began to drown. The son of the gardener jumped in and rescued the helpless one. The grateful parents asked the gardener what they could do for the youthful hero. The gardener said his son wanted to go to college—”He wants to be a doctor.” “We’ll be glad to pay his way through,” they told him.
When Winston Churchill was striken with pneumonia after the Teheran Conference, the King of England instructed that the best doctor be found to save the Prime Minister. The doctor was Mr. Fleming, the developer of penicillin. “Rarely,” said Churchill to Fleming, “has one man owed his life twice to the same rescuer.” It was Fleming who saved Churchill in that pool. [3]
Next week I would like us to see the further provision of God to keep this community intact and growing.
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[1] Eric G. Jay, “The Church: Its changing image through twenty centuries.” John Knox Press: Atlanta, 1978, p. 41.
[2]Tan, Paul Lee, Encyclopedia of 7,700 Illustrations, (Garland, Texas: Bible Communications, Inc.) 1996.
[3]Tan, Paul Lee, Encyclopedia of 7,700 Illustrations, (Garland, Texas: Bible Communications, Inc.) 1996.