Easter and Christ’s Mission in Ephesians 1:20-22

By Roy Ciampa, PhD
Associate Professor of New Testament

Christ is risen! He is risen indeed! We just celebrated Easter, the victorious resurrection of our Lord Jesus Christ. I’m also finishing up an essay on “Missio Dei and Imitatio Dei in Ephesians” and it has had me thinking about how Ephesians 1:20-22 reveal how Christ’s resurrection and ascension relate to God’s strategy and plan for our redemption.

In Ephesians 1:20-22 Paul alludes to both Psalm 110:1 and Psalm 8:5-6. I should quote those verses in their context:

¹⁸ I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints, ¹⁹ and his incomparably great power for us who believe. That power is like the working of his mighty strength, ²⁰ which he exerted in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms, ²¹ far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come. ²² And God placed all things under his feet and appointed him to be head over everything for the church, ²³ which is his body, the fullness of him who fills everything in every way. (Eph 1:18-23, NIV)

Let me start with the allusion to Psalm 8 in v. 22. God “placed all things under his feet” comes from the second half of Psalm 8:6. Psalm 8 is a meditation on God’s creation of humanity to serve as his vice-regents as reflected in Genesis 1 (see, for example, the references to having dominion over the realms of the beasts, birds and fish in Psalm 8:7-8 and compare with Genesis 1:20-25 and note the dominion language in how it relates to the material in Genesis 1:26, 28). The psalm describes God’s commissioning of the human race with their dominion as over all creatures in terms of having all things placed under their (“man’s” feet), that is, under their reign and authority. This is applied to Christ, who, as Messiah, represents the whole human race and fulfills our destiny in his own person.

In Ephesians 1:20 we have the reference to Christ being seated at God’s right hand, alluding to Psalm 110:1: “The LORD says to my Lord: ‘Sit at my right hand until I make your enemies a footstool for your feet’” (NIV). Here the Davidic king (who is much greater than David himself) is invited to sit at the place of honor beside God as he brings all his enemies into submission. Psalm 110 looks forward to the restoration of the pattern described in Genesis 1 and Psalm 8 through the Davidic king. Paul informs us that this has begun to find its fulfillment through the resurrection and exaltation of our Lord Jesus Christ.

The resurrection of Jesus Christ establishes his triumph over all his enemies, including sin and death, and provides the foundation for our confidence that in him we find not only the forgiveness of our sins and new life in Christ by the Spirit, but also points to the ultimate redemption in which in the saint will reign with Christ for ever and ever (cf. Rev. 22:5; 1 Cor. 15). To him, our great redeemer, be all glory, honor and praise, now and forever!

Mick Jagger, Choir Boy

By Sean McDonough, PhD
Associate Professor of New Testament

The title is, as they say, a literal fact. While it might be hard to imagine, the Rolling Stones front man did indeed sing in the church choir in his youth. I learned this the other day while perusing According to the Rolling Stones while waiting for my son to finish his music lesson. The book also featured some rather endearing reflections from Jagger’s bandmate Keith Richards on his own early musical experiences. The young Stone-to-be apparently spent much of his boyhood surreptitiously searching for primitive rock-n-roll on his transistor radio. He would hear half of Heartbreak Hotel…the signal would fail…and he would be heartbroken himself, yearning to hear the rest of whatever was troubling Elvis.

Now, in light of their subsequent less-than-innocent behavior, it would be easy to laugh these memories off. We might conjure up images of a young robed Mick belting out Jumpin’ Jack Flash at St. Peter’s Evensong service, or raise questions as to what else Keith might have been up to behind his parents’ backs beyond illicit listening to Chuck Berry. But there is something touching about seeing these notorious rakes as at least semi-innocent youths discovering the joy of music. We are so accustomed to their bad-boy rock and roll image we forget that they started off as ordinary kids.

And it made me wonder if a part of God’s astounding ability to forgive lies in the persistence of his memory. Throughout the Old Testament, God rehearses the story of Israel, nowhere more pointedly than in Ezekiel 16 (a passage, as it happens, with imagery as graphic as anything the Stones came up with). It is all here: Israel’s humble origins, God’s grace in the Exodus, Israel’s relentless pursuit of foreign gods, and the devastating judgment that ensues. One might imagine that God would completely wash his hands of this sinful people, yet in the end he speaks a word of hope: “… yet I will remember my covenant with you in the days of your youth, and I will establish for you an everlasting covenant” (Ezek. 16:60, ESV).

Grizzled veterans of various sorts often like to weigh in with the phrase, “I’ve seen it all.” Well, God really has seen it all. What is remarkable is that his relentless recall has not left him embittered and hopeless; rather it moves him to compassion as he remembers how things once were, and how they might be again. I imagine it would give him great Satisfaction to one day see Mick Jagger back in the church choir.

Above Reproach

By Maria Boccia, PhD
Professor of Pastoral Counseling and Psychology and
Director of Graduate Programs in Counseling at the Charlotte campus

I don’t know about the rest of the country, but here in Charlotte, one cannot turn around without reading or hearing something about the exploits of South Carolina’s governor, Mark Sanford. He got into the news because he disappeared for five days without letting anyone know where he was going. Turned out, he flew to Argentina for a tryst with his mistress. Now, there is an urgent investigation of his performance as governor, calls for his resignation, and speculation about the state and future of his marriage. After several weeks of this, he refuses to resign, and says that his spiritual advisor has helped him see the light, that he has violated God’s law, but intends to reconcile with his wife. And, he will not resign because God works all things together for good.

God works through broken people. Aaron made the golden calf, and later God called him to be Israel’s first high priest. David committed adultery and murder with Bathsheba and God called him friend and made David and Bathsheba ancestors of Jesus. Peter denied Christ three times, and Jesus called him to feed his sheep. Paul persecuted the church, and God made him the apostle to the gentiles and writer of much of the New Testament.

And yet. James warns that leaders of the church, teachers in particular, will be held to a greater judgment, and cautions against too easily taking on these responsibilities. In 1 Timothy and Titus, Paul gives instructions about the leadership of the local churches in Ephesus and Crete. He says leaders of the church are to be above reproach. For example, in Titus Paul writes:

An elder must be blameless, faithful to his wife, a man whose children believe and are not open to the charge of being wild and disobedient. Since an overseer manages God’s household, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. Rather, he must be hospitable, one who loves what is good, who is self-controlled, upright, holy and disciplined. He must hold firmly to the trustworthy message as it has been taught, so that he can encourage others by sound doctrine and refute those who oppose it. (Titus 1:6-9, TNIV)

How do we understand these disparate lessons from Scripture, and how do we apply this in the life of the church, in the face of struggling and/or fallen leaders? Do we embrace fallen leaders and encourage them to continue their ministries or disqualify them because of their error?

Closer look at the stories of some of these individuals in Scripture might help. The fallen leaders in these stories go through a process of removal from leadership and spiritual restoration. For example, after Paul’s conversion he did not immediately become the apostle to the gentiles. He withdrew to Arabia for 3 years. Peter went through a restoration process with Jesus himself after his resurrection. Aaron went through serious judgment, and it was at least a year between the golden calf incident and his anointing as high priest. Still, one can feel the tension between the highest standards we are called to in 1 Timothy and Titus, and God’s grace and mercy to all sinners, including church leaders. The challenge and the solution, I think, as with many things is to find a way to hold these two things in a dynamic tension that allows God to work in our lives.

This feels like the same tension we encounter in the Sermon on the Mount. Jesus’ teaching is directed at his followers, and he calls us to be perfect as our heavenly Father is perfect (Matthew 5:48). It is an incredibly high standard. How can we, in our fallen, imperfect condition be perfect this side of heaven? We strive to be the people God calls us to be, empowered by his Holy Spirit, knowing that only in him can we be what he calls us to be. And when we fall short, we fall on the mercy of God, repent and seek reformation.

For me, when I see a situation where a leader gets into trouble, it has a lot to do with the response of the leader and the process they go through before they continue or resume their leadership. We know the tree by the fruit it bears. Do they truly get it, and repent of their sin? Do they understand the value of and pursue a course of withdrawing for a time to pursue healing? Do they show the fruit of repentance in a changed life? We can identify too many leaders of the church who, like Sanford, refuse to withdraw from leadership to pursue healing and spiritual renewal. We have a responsibility to come along side fallen leaders, to hold them accountable, to protect the people, and to restore them as much as possible. But we also have the responsibility to guard the church leadership by not restoring too quickly one who has fallen. It is in evidence of a changed life, in endurance and persistence that the truth is found.