Building A New House 1

Building A New House.

Danny Davis

Indiana Wesleyan University

REL-483 Biblical Studies Colloquium

Dr. John Johnson

October 24, 2010

I have read and understand the plagiarism policy as outlined in the syllabus and the sections in
the Student Bulletin relating to the IWU Honesty/Cheating Policy. By affixing this statement to
the title page of my paper, I certify that I have not cheated or plagiarized in the process of
completing this assignment. If it is found that cheating and/or plagiarism did take place in the
writing of this paper, I understand the possible consequences of the act/s, which could include
expulsion from Indiana Wesleyan University.
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Building A New House.

Introduction

The letter to the church at Ephesus has long been viewed as having an overarching theme

of unity. Specifically and contextually it is about the unity of Jewish and Gentile believers in the

Christian church. This paper will attempt to explore that beautiful unity by focusing on the power

that brings unity to pass. Ephesians 2:11-22 speaks to today’s church and tells it the power of

unity is focused on the efficacious work of Christ at Calvary. Through this power those who are

“dead in transgressions” (Eph. 2:1 New International Version) can be made alive but for

Ephesians this is not the extent of this power.

The same power that raised Christ from the dead also raises sinners to salvation, but it

also provides the means by which two ethnically divided groups can be made one. Paul employs

the image of the Temple wall of separation and its metaphorical destruction by Christ to illustrate

that all hindrances to unity have been abolished so that His Body can be one. This paper

endeavors to apply the principles of unity found in Ephesians 2:11-22 to speak to the necessity of

tearing down barriers between the modern and post-modern schism in today’s church.

Historical and Cultural Context of Ephesians

Ephesus was an important city in the vast landscape of the Roman Empire. The city

boasted a great shipping port and was connected to the world because of the road system of

Rome. Because of these advantages the city was integral to the regions commercial endeavors

(Stott, 1990, p. 294). It also played a pivotal role in the political milieu of the times as it served

as the provincial capital of Asia Minor. This point is illustrated in the fact that Ephesus featured

not one but three temples devoted to the worship of the Emperor (Stott, 1990, p. 294). The

Ephesians not only held sway in the commercial and political arenas but also were quite
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influential in the spiritual condition of the region. Not only did they erect temples to worship the

Emperor but also they worshiped the goddess of virginity and childbearing, Artemis (a.k.a.

Diana).

Driscoll (2003) suggests that Ephesus was a city where spirituality was of great

importance, however, what was unimportant was an understanding of God (7:52 – 7:55).

Spirituality, for the Ephesians, was expressed in the worship of Artemis and in the practice of

astrology and magic. The religion of Ephesus was widely known for what were called the

“Ephesian Letters” (Stott, 1990, p. 294). John Pollock (1972) in his book, The Man Who Shook

the World, quotes Shakespeare describing the Ephesian Letters,

Ephesus…was full of ‘Dark-working sorcerers that change the mind.’ Magicians

treasured scrolls of curses and spells and knew the grisly formulas to make them
potent…They sold abracadabra’s written on strips of papyrus for wear next to the skin to
cure aches and pain…It was famous for the study of the occult by those who boasted they
were in league with cosmic ‘principalities and powers,’ the superhuman forces of
darkness (pp. 142-143).

These letters were basically pieces of paper that a priest or priestess had written a magic spell on.

The spells were then used mostly for personal benefit or to influence the decisions of other

people. Some spells were for physical healing of the body and others were to bring disease or

sickness to one’s enemies. The worship of Artemis and the Emperor were not the only religion

found in the City of Ephesus, however.

It is clear from Scripture that Ephesus also contained a sizeable Jewish population

(Campbell, 2008, p. 17(. In Paul’s letter to the Ephesians the word Jew is never mentioned but it

is implied in the use of terms such as “the circumcision” (2:11). Luke’s historical account of

Paul’s journey clearly emphasizes that Paul went to the synagogues upon entering Ephesus in an

attempt to bring them the gospel of Christ (Act 19:8).

The knowledge that Ephesus was a commercial, political and religious center of that day
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has implication as one reads the letter to the Ephesians. Driscoll (2002) posits the Ephesians held

to a dichotomous worldview (4:01 – 4:10). That is to say, they believed in a world where both

good and evil existed. Knowledge of the religious practices and Ephesian worldview helps to

define Paul’s closing exhortation to “put on the full armor of God” (6:11). In this exhortation

Paul clearly shows his prowess as a missiological thinker. He takes the normative cultural

worldview and contextualizes it help the Christian understand that their battle is not with one

another but against “rulers,” “authorities,” “powers of this dark world” and “spiritual forces of

evil in the heavenly realms” (6:12).

Paul also understood that a religious dichotomy existed in the church, that is, there were

those who had been converted to Christ from Judaism as well as the Gentile world. Dahl (1986)

also asserts “…early Christians perceived the world in which they lived as a world of Jews and

Gentiles” (p. 31). Furthermore, he puts forward the idea that the Ephesian letter speaks to the

unity of these two worlds (Dahl, 1986, p. 31). Ephesians then seems to be primarily concerned

with how these worldviews become secondary to the knowledge of God (2 Cor. 10:5). Paul is

emphatic that Christ has “made the two [Jew and Gentile] one and has destroyed the barrier, the

dividing wall of hostility…” (Eph. 2:14 emphasis mine).

It was imperative the message of unity in Christ be proclaimed from the cosmopolitan

city of Ephesus. The same roads that brought the people of Ephesus its produce would also serve

as the paths by which unity between Jewish and Gentile Christian would be propagated. The

ports that brought in various goods and gods from around the world would also serve to take out

the message that the wall between Jew and Gentile had been broken down. The council of Acts

15 appears not to have been complete in settling the differences between Jewish believers and

their Gentile brothers and sisters. Paul was determined to make ethnic segregation in the church a
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thing of the past. Paul’s vision was not a church that defined Christians by their national

upbringing but rather by the Cross and more importantly by the Christ who bore it. His vision is

not of those who are far away foreigners but “members of God’s household…joined together to

become a holy temple” (Eph 2:19-21). Christ destroyed the walls and barriers of the old house

and now God has laid the foundation for and is building a new house: not a Jewish or Gentile

house but a house in which the “saints” will dwell – a house called the Church (Eph 1:1, 15, 18;

3:18; 6:18). This paper will examine Ephesians 2:11-22 so as to construct a picture of this new

united house in Christ Jesus.

The greater context of Ephesians is hard to ascertain. Paul offers no resolution to church

issues, does not reference dates or places and neither does he mention specific persons. The letter

is “deeply concerned with the identity of the ekklesia” but even the use of that term does not

reference a particular local body but rather a more “universal ekklesia” (MacDonald, 2002, p.

420). MacDonald (2002) posits that Ephesians, especially 2:11-22, should be read in light of the

Roman imperialism and Paul’s attempt to assist the ekklesia in discovering its own identity

amidst that cultural backdrop (pp. 421, 432-442). Komolafe (2007) insists that ekklesia as it is

used in Ephesians should be read as a singular but a global Body of Christ (p. 279). Other

commentators speak of Ephesians as a wonderful piece of inspirational literature pointing people

to the higher kingdom of Heaven rather than earthly Jewish or Gentile kingdoms. But many,

especially Dahl find Ephesians elusive because of its lack of historical references and ambiguity

(Sampley, 2003, pp. 251-52). This may imply the letter was written to a much broader audience

using the Ephesian church as an example of Jews and Gentiles living in a Roman imperial world

to reveal the consistent message of Christ inventively adapted to its context (George, 2009, p.

397).
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Jewish and Gentile Conflict

Acts 10 records a pivotal moment in the history of the early church. As Peter is preaching

to a group of Gentiles the Holy Spirit is poured out on those who heard his message (Acts

10:44). The believing Jews were astonished at this event but Peter deduced that this was God’s

acceptance of Gentile believers and he could not oppose it (Act 11:17). To this point in history

the church could be viewed a merely another sect of Judaism but now with the inclusion of

Gentiles everything changes. This change also came with the challenge to amalgamate into one

body two distinct cultures: Jewish and Gentile. The difficulties of this merger are not glossed

over by the biblical writers. “Jewish-Gentile conflict was pervasive in the earliest church,” says

Keener (2003, p. 213). The biblical account shows attempts by the Apostles to bridge the gap

between these cultures in Acts 15 and the Jerusalem council’s decisive letter to Gentile believers.

Although early attempts were made to find paths for Jews and Gentiles to work together

in the context of the church Ephesians reminds us that after nearly six decades since Christ’s

crucifixion the struggle still persisted. The Pauline letter to the Ephesians offers its reader a

vision of what the church can be as it develops into its fullest potential as an agent of

reconciliation and unity in the world (George, 2009, p. 398). The focus of this Pauline view of

the church is demonstrated in his metaphorical portrait of a new and holy temple being erected

for the glory of God found in Ephesians 2:11-22.

Even though this paper will primarily focus on 2:11-22 it is good to offer some comments

regarding its overall structure of the book. Ephesians can be divided into four basic sections. The

first section (1:1-2) contains a short salutation from Paul to the church. The second division (1:3-

3:21) deals primarily with the position of all believers in Christ whether they are Jew or Gentile.

The third portion (4:1-6:20) calls upon the understanding of the believer’s position as motivation
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to live out the Christian life together as one body. And lastly are some closing remarks informing

the reader of the coming of Tychicus and a benedictory prayer (6:21-24).

Ephesians 1: Revealing the Power

Paul begins the letter by establishing a foundation of praise for what God has done in

Christ and in the church (1:3-14). The reader will find various expressions of thanksgiving and

praise, as well as, affirmations as to the believer’s position as predestined and adopted son.

Mouton (1997) puts forward the idea that Paul is using a typical form of Jewish prayer called

berakah, which consists of two elements: 1) a call to praise God, and 2) a reason to praise God

(p.125). If Mouton is correct in her assertion then the opening of this letter implies it may be

written to a much broader audience inclusive of both Jews and Gentiles not one or the other. And

might further give insight into why Paul chooses to not use the normal biblical phrases “the

Jews” or “Christian.” Instead Paul chooses the term “saints” (1:1, 15), or “us who believe” (1:19)

to speak of one united body of Christ followers. This section primarily calls attention to the

saints, whether ethnically Jewish or Gentile, having ample reason to praise God and are in fact

called to be a united worshiping community.

Having given praise to God and providing the reader reason to praise God Paul begins to

pray for the reader to be given “wisdom and revelation” (1:17) and to be “enlightened” (1:18a).

The key phrase “that you may know” links Paul’s prayer request with three elements he desires

for the saints to understand: 1) the hope of their calling (v. 18b), 2) their inheritance in Christ (v.

18b), and 3) the power of available for believers (v. 19). Paul further explains this power is

“like” the same power that raised Christ from the dead and placed him far above any other

power. The English word “power” is repeat seven times in the letter (1:19, 21; 2:2; 3:7, 20;

6:10). The majority of the references call upon δύναμις (dynamis, Blue Letter, Strong’s G1411)
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often translated as, “mighty works” (KJV), or “miraculous powers” (NIV). Paul’s prayer request

for the Ephesians to know Christ’s “incomparably great power” (1:19) may imply he is exhorting

them to realize the power within them to do the work and will of God (as he demonstrates in

Chapters 4-6). In Ephesians 1:19 Paul employs the word “power” two times. The first mention

utilizes dynamis as explained above but the second reference comes from the Greek κράτος

(kratos, Blue Letter, Strong’s G2904) that connotes a working force or strength. In this context it

is referring to the force that raised Christ from the dead. Paul’s intention seems to be for the

Ephesians to recognize that the same force that was available to raise Christ is also available for

them from the deadness of their sins (2:1) so that they can “do the works, which God has

prepared for them in advance” (2:10). This indicates that Ephesians 1:3-24 serves as introduction

to Chapter Two.

Ephesians 2:1-10: The Power to Make the Dead, Alive

Ephesians 2:1-10 calls on the theme of “power” from the previous chapter and expounds

a “then/now” (MacDonald, 2002, p. 424) contrast to illustrate how the power of God has worked

in the reader’s salvation. Ephesians 2:1-3 expresses the former condition of the saints. They were

dead, disobedient and controlled by the whims of the spirits of this world and their carnal nature;

and most poignantly the objects of God’s wrath (Rom. 9:22). Paul transitions in 2:4 from “then”

to the “now” by connecting the love of God with the power of God to take that that was “dead”

and make it “alive” (2:4b). The power to make the dead live is compared with the power (1:19)

that made the dead Christ live. In like manner, the grace of God works to regenerate the dead

transgressor making him or her come alive in order that they might respond through faith (2:4-5,

8).

Paul’s use of the word “dead” to illustrate the previous condition of the Christian cannot
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refer to merely a dead spirit (as some commentators suggest). Regeneration must be an act that

affects the entirety of personhood that leads to faith. That is to say, it is not merely our spirit that

is made new but the whole creature thus empowering the new creature to respond in faith to the

call of Christ (see 2 Cor. 5:17; Grudem, 1999, pp. 301-303). If both Jews and Gentiles are not

entirely new creatures then the power of God to save them falls short of its promise because

salvation is totally a work of God enacted on the whole person (John 1:13, 3:3-8; see also

Ezekiel 36:26-27 where God promises both a new heart and spirit). As it applies to Ephesians, if

the graceful power of God is not able to regenerate the whole person (spirit, soul, body) then

again it falls short of being able to bring together two ethnically divided people into one new and

holy temple (2:21) because the walls of sin that permeate every facet of man have not been

adequately destroyed.

These verses (2:1-10) serve to prepare the reader to understand that the great power that

brought Christ forth from the tomb and seated Him in heavenly places has also made the dead

alive and brought them into the heavenly realm. It is this same power that is able to fortify the

lofty vision of 2:11-22 wherein both Jew and Gentile do not merely look toward a future day in

heaven but a reality of unity in this life because the old house has been razed and new house built

up through the power of Christ.

Ephesians 2:11-13: The Power of Christ to Break Down Barriers Between Jew and Gentile

Paul draws the preparation of 2:1-10 to a conclusion by employing the adverbial phrase

“therefore.” He calls the Gentile readers to remember where they have come from and he is

painfully negative in presenting the former excluded position of the Gentiles. One cannot help

but feel the negativity of Paul’s writing and the use of words as “separate,” excluded,”

“foreigners,” without promise,” “without hope, ” and “without God” (2:11). These are depressing
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words that are only overshadowed by the conjunctive contrasts between 2:12 and 2:13. Of this

transition from darkness to light Melbourne (2005) writes, “The tragedy of the Gentiles’ former

desolation is turned into the joy of their reconciliation in Christ” (p. 111). Paul again utilizes a

“then/now” contrast to illustrate the powerful effects of Christ’s work in the Gentiles

(MacDonald, 2002, p. 424). Those were “far away” or now “brought near” (2:13) which

succinctly summarizes the Gentiles new spiritual position but also speaks loudly to the Jewish

reader that Gentiles are now a part of the body.

Paul further speaks to the Jewish reader concerning the unity of the body as he draws on

a Temple reality to demonstrate a spiritual reality. The Jewish Temple was an iconic image of

segregation having its inner Court of Israel for men and the Court of Women both of which were

surrounded by a balustrade separating them from the Court of Gentiles. The Romans had given

the Jews the right to kill anyone (other than Jews) who went past this barrier. Posted on the

balustrade were signs in both Latin and Greek warning Gentiles of how serious the Jews were

about segregating the supposed clean from the unclean. The signs read as follows: “No foreigner

is to enter within the forecourt and the balustrade around the sanctuary. Whoever is caught will

have only himself to blame for his subsequent death” (McRay, 2003, p. 219).

The original reader of the Ephesian letter would not struggle to understand what Paul was

referencing when he proclaimed, “For he [Christ] himself is our peace, who has made the two

one and has destroyed the barrier, the dividing wall of hostility” (2:14 emphasis mine). To both

Jew and Gentile reader the destruction of the barrier was to be seen as the end of an era of

hostility and the birth of a new dawn of unity. Komolafe (2007) suggests this unity is the overall

theme of Ephesians not only in matters of human unity but also unity of faith (p. 278). The

catalyst, however, for this unity tracks backward to the destruction of the barrier which can be
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traced back to the Cross (Melbourne, 2005, p. 112). The work of Christ at Calvary, for Paul,

signified humanities reconciliation to God, which in turn provides for ethnic reconciliation

between Jew and Gentile through the Spirit. Melbourne (2007) further suggests a metaphorical

implication to 2:14 (p. 111). That is, the barrier Paul speaks of is in actuality a real wall but may

also represent the sin that has separated humanity from God since the fall of Adam. The physical

wall of division would be literally struck down in 70 A.D. by the invading Roman army but the

spiritual walls were literally obliterated at the moment of Christ’s death.

Ephesians 2:14-18: The Power to Make Two Into One

When reading 2:14-18 the reader must notice the numerous repeated words and phrases.

The most often repeated word is “peace” (2:14, 15, 17). This is contrasted with other opposite

negative expressions such as “destroyed” (v.14) and “abolishing” (v. 15). This contrast appears

to be pointing toward the idea of a united “body” where division is gone having been replaced by

peace (v. 16). There is also a unique contrast in this section with the words “reconcile” (v. 16)

and “destroyed” (v. 14) and, “hostility” (vv. 14, 16). This contrast seems to imply that the same

Christ who is able to destroy barriers is also able to reconcile the parties that at one time stood on

opposite sides of the same wall. The result of this destruction and reconciliation theme is peace

because “two” have been and are being made “one” (v. 14). The positive terminology used by

Paul points toward the idea of freedom to live in harmony with those who of diverse cultures and

more importantly from the Law because Christ has mediated humanities ransom ensuring

reconciliation (Tamez, 2010, p. 20; see also Gal. 3:19-20; 1 Tim. 2:5; Heb. 8:6, 9:15, 12:24).

The question then that arises is how does peace and unity come into being? Paul seems to

establish the cause and purpose of peace by forming a literary inclusio to highlight Christ’s

actions and purpose:

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• Christ actions: destroy barrier, commandment and regulations in order to bring peace (v.

14).

o Christ purpose: to create one new man out of two and make peace (v. 15).

o Christ purpose: that through the cross hostilities would be put away (v. 16)

• Christ actions: preached peace so as to bring together those who are “far away” and those

“near” (v. 17)

The ultimate result of Christ’s work to bring peace and to make a new body is found in

2:18, that is, through Christ “both,” which in context suggests Jews and Gentiles, have access to

the “Father by one Spirit.” The inclusion of both Jews and Gentiles seems to be the issue at hand

given the historical notion that the readers would have viewed the world as divided between the

two. This does not imply that each group had to surrender their ethnicity, however. George

(2009) quotes John Stott concerning this thought, “Jews remain Jews and Gentiles remain

Gentiles. But inequality before God is abolished” (p. 401). Not all would agree with this

assessment, however. Skip Cornett in his essay Jewish-Christian Relations: The Dark History, a

New Beginning, and Current Tensions puts forward the notion that after about 90 A.D. the

church shifts from a mainly Jewish influence to Gentile and since that point Jews have been

grossly marginalized by Christians (pp. 27-37). Schenck (2006) insists on the opposite declaring

this section of Ephesians (2:11-22) specifically points to a “grand statement” of how God united

the two groups (p. 538). This is true, but these kinds of statements must also be balanced with the

realities of the violence between Jews and non-Jews in modern times as well as the lofty vision

Paul is trying to paint of what the church can (should) be.

Ephesians 2:19-22: The Power to Build A New House to Replace the Old House

Paul pulls together the consequences of his previous assertions to summarize the result of
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Christ’s destruction of barriers and bringing of unity (2:19-22). Because of what Christ has done

those who were “foreigners and aliens” are now citizens (v. 19). The implication here is that Paul

is speaking of the Gentiles who were previously not a considered a part of the people of Israel.

Paul further emphasizes this idea’s joining of two ideas: citizenship and God’s people (v. 19).

The phrase “God’s people” appears to be a reference to the Jews who would now share their

privileged position as God’s elect with the Gentile world. The two have become one because of

Christ, the barrier between them has been destroyed, peace has replaced hostility and now they

would even share the same “household” (v. 19).

This household is “built” on the particular foundation of the “apostles and prophets’ (v.

19). Given the context of the 2:11-22 and its emphasis on Temple realities this verse also reveals

the theme of unity. Paul does not say “Moses and the prophets” which is so often used by Jews to

refer to the foundation of the Law. Instead he replaces Moses with the “apostles” denoting a new

reality that seems to downplay the place of the Law and lift up the teaching of the apostles.

Furthermore, Paul appears to replace the Law as the cornerstone of the Temple by asserting that

Christ is now the “chief cornerstone” upon which this new house of God is/being built together

for God’s glory (v. 19b, 20, 21a).

In a final call for replacement Paul attempts to shift the readers mind from the physical

Temple made of stone and mortar to the idea that they are personally the “dwelling” place of

God, “…and in him you too…become…dwelling…God lives by his Spirit” (v. 22). In effect

Paul is telling the reader that the Temple that had been trusted in and looked to as the habitation

of the presence of God is being replaced with a new house – a human house. “God’s household”

(2:19) would not be limited to the dimensions of a physical building. It would be a continually

expanding and dynamic global temple of believers that would replace the stagnant Temple at
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Jerusalem. This theme is further illustrated by the repetition of the word “become” in 2:21, 22

and suggests something that currently is, but will continue to become. In other words, this new

house exists in those who have already placed their faith in the work Christ but also those who

will do the same in later generations. This same progression can be seen in Peter’s sermon at

Pentecost as he declares the “promise” of Spirit outpouring would be to the listeners “children,”

“all who are far off,” and those to whom the Lord will call (Acts 2:39). There is a real sense of

continuation in Peter’s sermon and Ephesians 2:21, 22 as Paul speaks of their becoming but also

in the phrase “being built together” (v. 22 emphasis mine; Mouton, 1997, p. 128). The

foundation of the house has been established (vv. 19-20) and is “being built” bigger and bigger

as more are added to the church by the work of the Holy Spirit of God (v. 22).

The Power to Bring Together a Divided Modern and Post-Modern House

Brian McClaren in his book The Church on the Other Side writes, “If you have a new

world, you need a new church. You have a new world” (2000, p. 11). He is speaking of the

philosophical shift from a modern world to a post-modern but it could also easily refer to

Ephesians 2:11-22. Paul was faced with the challenge of a new world, a world he helped to

create. A world where Jews and Gentiles would have to step beyond their personal agendas and

cultural moorings and create a new culture with Christ as the central focus. This is not so

different from the challenges being faced in today’s world and today’s church.

For Paul the challenge was bringing together two ethnically exclusive groups. The

challenge faced today is not necessarily ethnic exclusivity (although that does exist) but, as we

see in today’s church, the bringing together of two generations with vastly different thinking.

That is to say, the shift from modern rationalism to post-modern experientialism, and this

transition does not come without its problems. This cultural change does not only effect the
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church world but also the business and corporate world as well. Today’s church and business

leader must re-invent their approach to a new generation of leaders or be frustrated in an attempt

to navigate a new world with an old map. This reinvention is taking the form of older leaders,

who are accustomed to a more top-down style of leadership, are transforming to be more like

servant leader (Gibbs, 2005, pp. 27-30). In reality it means that both moderns and post-moderns

are, like the Ephesians Jew and Gentiles, learning to work together in business and the church.

As it relates to business the motivating factor for learning to lead in new ways is the

financial bottom line. If older successful leaders are to continue to work with younger employees

who view life and work radically different they will have to change. Failing to do so will

negatively impact that leaders bottom line and also that of the company. This might explain the

Western worlds recent fascination with the African concept of Ubuntu. This word comes from

the Zulu axiom umuntu ngumuntu ngabantu or “a person is a person through other persons”

(Wilson, 2006, p. 38). Linux, the open source software giant, has recently adopted the word

ubuntu as the name for its free operating system that promotes the free input of local

communities who work to make its system better (Ubuntu, 2010). The name points to the general

philosophy of open source which is the idea that the collective can achieve more than the

individual and the individual is better because of the collective.

The church does not necessarily have that same bottom line, as such, the motivation for

unity between modern and post-moderns is different but neither does business possess the

spiritual means by which true unity motivated by love comes about. The church, when it is

functioning in health, seeks to engage the current culture with the power of the gospel and does

the work of critical contextualization. It has an advantage over the business world in that when it

recognizes a cultural gap or feels the tension of division it can find answers in Christ’s power to
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reconcile. The church has access to the Father by the Spirit and as such has access to a greater

authority that is able to alter motives and attitudes that might otherwise hinder two generation

becoming one in purpose. The idea of ubuntu certainly can and should be found in the church but

the inspiration for this togetherness comes because the church recognizes it is better because of

its diversity of community. Turner (2007) suggests that the realization that the church is a

“global village” and religious leaders must guard against turning inward toward “like minded

people” but instead allowing the diverse evangelical traditions make us more compassionate (p.

3).

Power to Bridge the Racial and Philosophical Divide in a Local Church

On a personal note I find the Ephesians 2:11-22 and the above implications very relevant

to my current ministry assignment. In 2002 my family moved from the United States to the City

of Johannesburg with the specific purpose of planting an intentionally multi-racial church. Given

the long history of South Africa’s apartheid policies of segregation this would be no easy task.

The prejudices that existed between groups were still tangible even though politically the

apartheid government had been defeated. We struggled to understand these differences and our

first few attempts to be agents of reconciliation were not successful. Eventually we felt led of the

Spirit to begin working with children and plant in them the reality of reconciliation and unity that

can be found in the power of Christ. Today many of those children have remained with us in the

work and now serve as ministers, deacons, youth workers, musicians and more. The average age

of the congregation is 22 and 95% of the members are single. On any given Sunday we will

average 150 in attendance with twelve to fourteen different tribes and sixteen different languages

represented. This unity has only been made possible because we have taken Ephesians 2:11-22

seriously realizing that we who were dead have been made alive and that even though our
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language and ethnic heritage is different we have the common bond of Christ and the Spirit

working within us.

This has certainly had impact on my life. Being a forty year old man working with mostly

twenty-something’s has gladly forced me to reinvent almost every aspect of my ministry

philosophy and style. The biblical principles of reconciliation have not only confronted my own

prejudices concerning other cultures but also provided an understanding that Christ is able to

provide the power necessary to overcome those prejudices. The house that Christ is building

does not recognize skin color or tribal affiliation but neither does it deny it. Instead the new holy

temple celebrates the rich hues of color and kind reds in light of the work Christ has

accomplished at Calvary. At times it may seem this house that is being built will tumble under

the pressure but it stands fast on its sure foundation and grows larger with every passing day.
 Building A New House 18

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