I am reading this book, ‘AQUAChurch 2.0’, and the author talks about our tendency to search for the ‘saviour map’ or recipe for successful ministry or life. However, he reminds us that ‘Jesus gave us and signposts, but not maps’. We can’t depend totally on maps because they are usually: (1) not full representations of reality, (2) not current, (3) directed by the focus of the map-makers, and (4) won’t get you to your destination. It is the same for our own lives. Each person needs to chart his/her own journey as he/she sails through the sea of time. “You can’t reduce God’s way of working with any biblical figure to a cute formula or a colourful map.’ Each person’s map of the world is peculiar and the final pieces come in only when we have reached the other shore.
Today we can read St. Paul’s map because he has finished his journey, not because he had it at the beginning. He sailed through life under the guidance and direction of the Holy Spirit (Acts 16:6-10). God did not give him a map nor instructed him to search for a ‘saviour map’, but to heed the signposts erected along his paths (life and ministry). We, too, are to be sensitive to the signboards God places along our paths that direct our purposes in life. The same goes for the Children’s Church, may we as one people seek out these signboards and follow its directions, instead of imitating and replicating the successful churches (heroes) – their journey is not ours.
Tuesday, April 14, 2009
Tuesday, March 24, 2009
Last few days I was reading Aristotle’s On Sleep and Waking which deals with the topic of sleep. It was interesting that he ended the treatise with this statement, “swvzei gar h; ajnavpausi~” which means “For rest saves (or heals)”. Interestingly, the word used in Genesis 2:3 “He (God) rested from all His work which God had created and made” for ‘rested’ is katapauvw, a synonym of ajnavpauw/ ajnavpausi~ (to cause to rest / rest). God sets the seventh day apart for men so that we can rest and re-create ourselves. This is how important rest is to each one of us. Aristotle emphasized on the effect of rest in his writing, but it is God in all His wisdom who knows that we, human beings, need to have rest so that we will not be exhausted and fall ill. We must have time for recreation in our week, so that we will be re-created. An article in Reader’s Digest March 2009 (Pg. 37) issue has this to say about sleep: teens having trouble falling asleep or staying asleep have the tendency to have blood pressure 4 points higher than teens who slept well. Those who slept less than 6.5 hours a night were 2.5 times more likely than those who slept longer to have elevated blood pressure. Can you imagine if this is what it will do to teens, what greater damage it will do to us, the recycled-teens? So, please take time to rest and go for your own recreation, and also to sleep.
Psalm 127:2, “In vain you rise early and stay up late, toiling for food to eat – for He grants sleep to those He loves.”
Psalm 127:2, “In vain you rise early and stay up late, toiling for food to eat – for He grants sleep to those He loves.”
Thursday, March 19, 2009
I was at the Zoo on Monday morning. I went with some people and they commented that the place is unlike the Malaysian zoo which smells. Our Zoo does not smell of animal waste…but over there you can smell it even at the entrance. The animals and the enclosures are all well kept and clean. The animals look good and healthy to the visitors. The Zoo, I think, works very hard to present the pretty side to the visitors. All the ugly side is dealt with in the secret places, out of the sight of the visitors. The Zoo can look beautiful only if the Zoo keepers have taken care of the animals in the ‘secret chambers’.
This gives me the thought of how important it is to have our daily devotions. Devotions are like the ‘secret chamber’ in the Zoo where the animals are cleaned and getting ready for the day to meet the multitudes of visitors in their best. If we are to spend time with God before we begin the day, I believe we will be more ready to face the day. The Psalmist wrote, “But as for me, I shall sing of Your strength; yes, I shall joyfully sing of your lovingkindness in the morning, for You have been my stronghold and refuge in the day of my distress. (59:16)” If we remind ourselves of God’s lovingkindness and His strength available to us, I think we can face the day better. I encourage you to go before God daily before you step out of your house for work or study. Let us get our ‘animals’ ready to face the world: (1) Meditate on God’s goodness, lovingkindness, and strength (Eph 1:19) for the day, (2) deal with any negative emotions or thoughts you have or anticipate you will have for the day, (3) pray for the people you will be working with that day, and (4) pray for God to help you handle the stress and challenges for the day. Before you enter the office, take a deep breathe, and smile, then step into the office and decide to be joyful in the Lord no matter what happen. Try it and let me know if it helps.
This gives me the thought of how important it is to have our daily devotions. Devotions are like the ‘secret chamber’ in the Zoo where the animals are cleaned and getting ready for the day to meet the multitudes of visitors in their best. If we are to spend time with God before we begin the day, I believe we will be more ready to face the day. The Psalmist wrote, “But as for me, I shall sing of Your strength; yes, I shall joyfully sing of your lovingkindness in the morning, for You have been my stronghold and refuge in the day of my distress. (59:16)” If we remind ourselves of God’s lovingkindness and His strength available to us, I think we can face the day better. I encourage you to go before God daily before you step out of your house for work or study. Let us get our ‘animals’ ready to face the world: (1) Meditate on God’s goodness, lovingkindness, and strength (Eph 1:19) for the day, (2) deal with any negative emotions or thoughts you have or anticipate you will have for the day, (3) pray for the people you will be working with that day, and (4) pray for God to help you handle the stress and challenges for the day. Before you enter the office, take a deep breathe, and smile, then step into the office and decide to be joyful in the Lord no matter what happen. Try it and let me know if it helps.
Thursday, March 12, 2009
Exasperation
Life is full of frustration sometimes. There are things that you hope would happen and they don't. Things that you wish it won't, just happen everytime. Why life is such a way??? Dun you feel that we are like characters in a movie, everything is contorlled by someone out there. Today have been a day of greyness... it just rained when I am about to go home... whole day my mood was grey also.
When can we be released from this 'box'? or globe? Whatever you call it - life can really be tiresome to live... sighs...
Happiness is such an elusive thing. Try catching it with your hands, you'll find it just slip away. Try catching it by its tail... it brieaks off from the body like a lizard's tail. Who can deliver me from such a thing as this? O LIFE...when will you let me go? When can i escape from your hand? HELP...but yet i wish to live and not die... O what a conflict i have within me???? I am back in LIFE's hand and has to plough the field alloted me with my time again...
When can we be released from this 'box'? or globe? Whatever you call it - life can really be tiresome to live... sighs...
Happiness is such an elusive thing. Try catching it with your hands, you'll find it just slip away. Try catching it by its tail... it brieaks off from the body like a lizard's tail. Who can deliver me from such a thing as this? O LIFE...when will you let me go? When can i escape from your hand? HELP...but yet i wish to live and not die... O what a conflict i have within me???? I am back in LIFE's hand and has to plough the field alloted me with my time again...
Tuesday, March 10, 2009
As I have shared in the Children’s Church that last Wednesday (25th Feb) while on my way home from the office I saw this beautiful rainbow over my head. I was on a friend’s bike and was travelling along PIE (I think so…) and he suddenly asked me to look up. When I looked up I saw this beautiful rainbow, the most beautiful one I had ever seen n my life (i.e. up till now). It was so strong and solid, the colours were so distinct and we could see the whole rainbow (from one end to the other, like the rainbow in a cartoon). I was reminded of the Genesis 9:9-16 where the rainbow was the sign of the “everlasting covenant between God and every living creature of all flesh”. The rainbow is a sign and a reminder of God’s faithfulness towards us.
This week as you go about your daily routine, keep in mind that our God is a faithful God. His faithfulness is shown in the day-night cycle, the four seasons, rain and sunshine, the right mix of air & gases, harvest & seed time, forgiveness of sin, answers to prayer, help in times of trouble, encouragement when we are sad, His abiding presence through His Spirit, and many more other ways. Why don’t you just take a moment and reflect on the many ways in your life in which God had shown His faithfulness to you? As you are filled with the awesome feeling of God’s faithfulness, make a check on your own faithfulness quotient as well. How do you fair in your faithfulness to your spouse, children, family, ministry, yourself and God?
This week as you go about your daily routine, keep in mind that our God is a faithful God. His faithfulness is shown in the day-night cycle, the four seasons, rain and sunshine, the right mix of air & gases, harvest & seed time, forgiveness of sin, answers to prayer, help in times of trouble, encouragement when we are sad, His abiding presence through His Spirit, and many more other ways. Why don’t you just take a moment and reflect on the many ways in your life in which God had shown His faithfulness to you? As you are filled with the awesome feeling of God’s faithfulness, make a check on your own faithfulness quotient as well. How do you fair in your faithfulness to your spouse, children, family, ministry, yourself and God?
I learned another precious lesson. In fact it was on 15th Feb evening. I was planning to go to Singapore Casket for a wake service. I, not knowing how to go, went on line and search for direction, and found that Bus 61 could take me all the way there. So i took the bus from Bukit Batok all the way to Lavender Street and alighted after it turned into Lavender Street from Lavender MRT Station. I knew that Singapore Casket was somewhere nearby and so i started walking towards where i think the place was. After walking the distance fo 1 bus stop i still did not see the place, thinking that it was th wrong direction i walked back and actually decided to give up and go back home. However, thinking that since i'm already here just take a cab lah. So i decided to flat for a cab and just nice a cab stopped infront of me and when i told the driver i'm going Singapore Casket, he told me that it was just infront. I told him i could not find it, and he was so kind to give me a lift to the building and FOC.
This incident just reminded me of perseverance and how the Holy Spirit is our Helper. Sometimes in our walk with God or service, we may feel like giving up just because we did feel that we are reaching the GOAL. We may want to shrink back (give up) or change direction (change ministry) or feel dejected (go home and forget about it) etc, and we may end up making a wrong decision. The end could be just so near (in fact if i walk for another 10m, i would have reached the place) and we would ahve missed it all. If you are feeling this way, then you need the help of the Holy Spirit. Like the cab driver who so give me a lift so willingly, the Holy Spirit is willing to help you to complete your journey. The Holy Spirit is the promised Helper - "I will ask the Father, and He will give you another helper, that He may be with you forever (John 14:16)." Paul said, "We proclaim Him, admonishing and teaching everyone with all wisdom, so that we may present everyone fully mature in Christ. (TNIV 1:28). That's what i'm working so hard at day after day, year after year, doing my best with the energy God so generously gives me (Col 1:29)." As we continue to serve Him in Children's Church - doing our best to present every child fully mature in Christ - that we be reminded that God has given us the energy to persevere through His Spirit, our Helper. Don't miss your destination ... persevere with the help of the Spirit and His energizing power. March on...Christian soldiers!
This incident just reminded me of perseverance and how the Holy Spirit is our Helper. Sometimes in our walk with God or service, we may feel like giving up just because we did feel that we are reaching the GOAL. We may want to shrink back (give up) or change direction (change ministry) or feel dejected (go home and forget about it) etc, and we may end up making a wrong decision. The end could be just so near (in fact if i walk for another 10m, i would have reached the place) and we would ahve missed it all. If you are feeling this way, then you need the help of the Holy Spirit. Like the cab driver who so give me a lift so willingly, the Holy Spirit is willing to help you to complete your journey. The Holy Spirit is the promised Helper - "I will ask the Father, and He will give you another helper, that He may be with you forever (John 14:16)." Paul said, "We proclaim Him, admonishing and teaching everyone with all wisdom, so that we may present everyone fully mature in Christ. (TNIV 1:28). That's what i'm working so hard at day after day, year after year, doing my best with the energy God so generously gives me (Col 1:29)." As we continue to serve Him in Children's Church - doing our best to present every child fully mature in Christ - that we be reminded that God has given us the energy to persevere through His Spirit, our Helper. Don't miss your destination ... persevere with the help of the Spirit and His energizing power. March on...Christian soldiers!
Since beginning of this year the Lord has been teaching me to live my life for Him, especially in the area of holiness. To lead the teachers and children is not an easy task and I really need to hear and see what God wants to be done. This calls for holiness in my life (Blessed are the pure in heart, for they shall see God ~ Matt 5:8) and when I read Leviticus 10:3 it really strikes me - By those who come near Me I will be treated as holy, and before all the people I will be honoured. Do we consciously treat God as holy when we approach Him? Will His name be honoured when people look at us? I believe that this is a very important element as we lead the children – treat God as holy and honour Him before others.
I pray that you too have been growing in your spiritual walk and hearing from God in your life. I encourage you to share your spiritual encounter with God with us so that we can encourage each other to continue to grow in the Lord.
I pray that you too have been growing in your spiritual walk and hearing from God in your life. I encourage you to share your spiritual encounter with God with us so that we can encourage each other to continue to grow in the Lord.
On 22nd Feb 2009 I learned that God has suffered a lot while protecting and loving us. He suffered our rejection and willfulness when He tried to love us and hold us in His embrace. Last Sunday during the 9am service, there was this boy who was a bit destructive in the class. He walked about and going around the class disturbing other children. Thus, to prevent him from disturbing the class I have to grab him with my arms and make him sit on my lap. When I did that he actually used his finger nails to scratch my arms trying to break free (so now my arms have two scratch scars, one on each side :P). He even tried using his head to bang my face to cause me pain so that I will let him go.
This is the same picture between us and God. Luke recorded and account where Jesus lamented, “O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it!(Luke 13:34)” Jesus was willing to hold them in his arms of love and tenderness, but they rejected him. Have we ever pushed his arms away when he tried to hold us? We may have behaved like the boy who tried to scar my arms. Jesus was scarred when he came to love us (1 John 4:9-10) because we rejected him. His nailed pierced hands, feet and side are scars that we have inflicted on him as we tried to escape from his loving arms. When he came holding us in his arms to keep us from self destruction and harming others, we rejects him and caused him pain. We mistook his strong and tender arms as a threat and we push it away. So, today if you feel God’s arms holding you, don’t feel threatened and push them away. It is God’s expression of love and care. Rest in his arms and feel the warmth of his love. GOD LOVES YOU. May we follow his example as we minister to the children, showing our love for them even when it hurts. “[E]veryone who loves is born of God and knows God (1 John 4:7b)”
This is the same picture between us and God. Luke recorded and account where Jesus lamented, “O Jerusalem, Jerusalem, the city that kills the prophets and stones those sent to her! How often I wanted to gather your children together, just as a hen gathers her brood under her wings, and you would not have it!(Luke 13:34)” Jesus was willing to hold them in his arms of love and tenderness, but they rejected him. Have we ever pushed his arms away when he tried to hold us? We may have behaved like the boy who tried to scar my arms. Jesus was scarred when he came to love us (1 John 4:9-10) because we rejected him. His nailed pierced hands, feet and side are scars that we have inflicted on him as we tried to escape from his loving arms. When he came holding us in his arms to keep us from self destruction and harming others, we rejects him and caused him pain. We mistook his strong and tender arms as a threat and we push it away. So, today if you feel God’s arms holding you, don’t feel threatened and push them away. It is God’s expression of love and care. Rest in his arms and feel the warmth of his love. GOD LOVES YOU. May we follow his example as we minister to the children, showing our love for them even when it hurts. “[E]veryone who loves is born of God and knows God (1 John 4:7b)”
On Monday I met up with one of my friends from another church. We were chatting over dinner before we caught the movie, “Slumpdog Millionaire”, and he was telling me that he was in the dumps and just recovered about two weeks ago. He was depressed because although he is in his late thirties and a graduate, he has no job and no church. This is what he said, “God brought me to the point where my reference point is zero!” God was gracious and lifted him up from the dumps and he shared with me that he learned that all that doesn’t matter anymore. What that really matters now is his family and friends. He doesn’t care if he is underweight or working as a cashier. He wants to spend more time with his family and friends.
It sets me thinking about what true success in life is. And what can we bring with us when we died? In Job 1:21, He said, “Naked I came from my mother’s womb, and naked I shall return there.” This verse is true as far as possessions is concern, but I think we do bring something with us when we come from our mother’s womb – RELATIONSHIP, and when we die we can take these RELATIONSHIPS along with us. To me I feel that relationships are the most eternal and precious possessions that we can have. Jesus once said, “ … a man’s life does not consist in the abundance of his possessions. (Luke 12:15)” A man’s life is not measured by how much he possesses but at the end of the day when he lies motionless in the box, who will be at the funeral? Let’s not be so poor until all we have left is $$$$$ (money)! Treasure the relationships you have and let them know how much you love and appreciate them everyday. Live life without regrets!
It sets me thinking about what true success in life is. And what can we bring with us when we died? In Job 1:21, He said, “Naked I came from my mother’s womb, and naked I shall return there.” This verse is true as far as possessions is concern, but I think we do bring something with us when we come from our mother’s womb – RELATIONSHIP, and when we die we can take these RELATIONSHIPS along with us. To me I feel that relationships are the most eternal and precious possessions that we can have. Jesus once said, “ … a man’s life does not consist in the abundance of his possessions. (Luke 12:15)” A man’s life is not measured by how much he possesses but at the end of the day when he lies motionless in the box, who will be at the funeral? Let’s not be so poor until all we have left is $$$$$ (money)! Treasure the relationships you have and let them know how much you love and appreciate them everyday. Live life without regrets!
Thursday, November 27, 2008
Tuesday, November 25, 2008
There are so many unexpectables in life... You won't know what will happen tomorrow.
This is the feelings I have after hearing so much news of people suddenly getting sick and seriously sick. First, it was my friend who suddenly receive news that she needs ops for fibrosis in the womb. Then it was my co-worker who have to undergo a surgery for blocked blood veins in the brain. Then another was hospitalized for diabetics and lungs infection. Followed by another who has such serious lung infection and is in critical state now.
However, through it all, i see how God has been faithful in raising each one of them out of the sick bed (at least two of them). We are trusting God for the total healing of the third one.
No matter what happens, God is still on the throne. He is always faithful. His name is Emmanuel.
This is the feelings I have after hearing so much news of people suddenly getting sick and seriously sick. First, it was my friend who suddenly receive news that she needs ops for fibrosis in the womb. Then it was my co-worker who have to undergo a surgery for blocked blood veins in the brain. Then another was hospitalized for diabetics and lungs infection. Followed by another who has such serious lung infection and is in critical state now.
However, through it all, i see how God has been faithful in raising each one of them out of the sick bed (at least two of them). We are trusting God for the total healing of the third one.
No matter what happens, God is still on the throne. He is always faithful. His name is Emmanuel.
Friday, October 31, 2008
Beijing Trip
Just came back from Beijing last night.
It has been a good 11days and so good to be home again.
Tis a trip full of experience ...
People got healed of their sickness when we prayed for them...
There was this man who was healed without anyone laying hands on him ...
God is really real...
It has been a good 11days and so good to be home again.
Tis a trip full of experience ...
People got healed of their sickness when we prayed for them...
There was this man who was healed without anyone laying hands on him ...
God is really real...
Tuesday, October 7, 2008
Life
Life ... Life ... Life ...
What is it?
How to tell you of it?
L - Longing for love to happen
I - Insanity to pass through a crazy day
F - Feelings to cling to authentic life
E - Embracing all and everyone that cross the paths
LIFE
1 LIFE is all we have
Learn to love
Learn to be insane
Learn to feel
Learn to embrace
Else you will have missed
Missed your life
Missed your day
Live and die
Without someone to cry
Sad
Sad
Sad
Happy is he who has someone to cry
Cry at his funeral
What is it?
How to tell you of it?
L - Longing for love to happen
I - Insanity to pass through a crazy day
F - Feelings to cling to authentic life
E - Embracing all and everyone that cross the paths
LIFE
1 LIFE is all we have
Learn to love
Learn to be insane
Learn to feel
Learn to embrace
Else you will have missed
Missed your life
Missed your day
Live and die
Without someone to cry
Sad
Sad
Sad
Happy is he who has someone to cry
Cry at his funeral
Sunday, October 5, 2008
Decline of Seriousness
I was reading Tacitus' Dialogus and one part of it was this, "Quis enim ignorat et eloguentism et ceteras artes descivisse ab illa vetere gloria non inopia hominum, sed desidia iuventutis et neglegentia parentum et inscientia praecipientium et oblivione moris antiqui?" This makes me reflect on the situation of many Christians in Singapore. There seems to be such luke-warmness in them, especially so among the so called second generation Christians. They do not seem to be serious about their faith and relationship with God. It makes me fear that this generation might not be able to locate people to pass the baton to who will continue the race. Will Singapore Church have a future?
I think we have to guard against laziness among our young people, the carelessness of parents, the ignorance of teachers and the decay of 'old-fashioned' moral and virtues. We must help our children to be diligent in their spiritual formation / discipline, parents must be examples for their own children, teachers must be trained to provide 'professionalism' and a return and emphasis on good old Christian virtues. Unless we are diligent in making sure that these happen in our churches, Singapore churches may soon be in trouble.
I think we have to guard against laziness among our young people, the carelessness of parents, the ignorance of teachers and the decay of 'old-fashioned' moral and virtues. We must help our children to be diligent in their spiritual formation / discipline, parents must be examples for their own children, teachers must be trained to provide 'professionalism' and a return and emphasis on good old Christian virtues. Unless we are diligent in making sure that these happen in our churches, Singapore churches may soon be in trouble.
Tuesday, September 30, 2008
THE IMAGERY OF ‘THE BODY OF CHRIST’
introduction
The topic of church, ekkelsia, is one of the central thought of the apostle Paul. In his writing there are many passages that deals with this topic. He used many metaphors and pictures to describe the church, such as the building or temple of God,, the Bride of Christ, people of God, Israel etc. However, the most distinctive picture of the church used by Paul is that of the Body of Christ.
This metaphor, the Body of Christ, has sparked debate among scholars as to the source of Paul’s concept of the church as the Body. There are many theories as to where Paul got his idea from, some suggesting the Greek idea of the polis, some suggesting the Gnostic influence of the Primal-man, and some proposed that he got the idea from his Damascus encounter of the living Lord. It could be possible that Paul may have formulated this idea out of his creative mind, and this seems more plausible than the rest of the speculations.
If the idea of the Body of Christ was Paul’s own creative idea, then it would be easier for us to understand his use of the metaphor in his different letters. He would have more freedom to modify his use in the different letters as the context required. In his letters where the concept of the Body is used intensively are Romans, 1 Corinthians, Ephesians and Colossians. The aim of this letter is to make an investigation of the use of the metaphor in these four letters to ascertain the similarity and differences.
‘body of christ’ in romans and 1 corinthians
The expression ‘body’ as designation of the church in Paul’s epistles have to be understood metaphorically, with paraenetic value. In Romans and 1 Corinthians, Paul used the picture to deal with the unity and diversity of the church of Christ. The main passages in Romans and 1 Corinthians that contain the expression are in 1 Corinthians 12.14ff and Romans 12.3ff.
In Romans 12, Paul started out the entire section with the admonition to present them as a living sacrifice to God as an act of spiritual service (vv1, 2). Then he exhorted the Romans believers to know their place in the community, to have a practical assessment of their role in the fellowship. He used the metaphor to show how different gifts can function and co-exist within one church.[1]
The key verse in this passage has to be verse 4 and 5, ‘(Rom 12:4) For even as we have many members in one body, and all the members have not the same office:(Rom 12:5) so we, who are many, are one body in Christ, and severally members one of another.’ Paul used the imagery to highlight the relationship between the members of the church. He compared the community of believers to that of the human body, which consist of many different members but working together to achieve a single objective – the health and well-being of the body. Similarly, the church is a single entity consisting of various and diverse people with individual functions.
The truth that is being delivered here in Romans 12 is threefold – 1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members.[2]
The Roman passage has the simplest concept of the Body as compared to the other epistles. The longest treatment of the theme of the ‘Body of Christ’ is found in the 1 Corinthian passage.
In 1 Corinthians the Body image serves as an illustration of the relation between the believers and Christ[3], which can be seen in 6.15 ‘your bodies are members of Christ’, and 6.17 ‘the one who joins himself to the Lord is one spirit with him’. In addition, the body image also portrayed the closeness of the relationship between each believer. Paul, when speaking about the Lord’s supper, said ‘Is not the cup of blessing a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread. 6.15-17.’ Here it seems that our incorporation into the body of Christ is through our participation in the historical event of the Cross.
The main ‘Body’ passage is found in chapter 12 of 1 Corinthians, beginning at verse 12. This section can be subdivided to four parts – v12-13, v14-19, v20-26, and v27-30. The first part, v12-113, similarly sets forth the idea of the diversity and unity of the body of Christ as in the Roman passage (the body is one and yet has many members, and all the members of the body, they are many, are one body). This participation in the Body of Christ, is also through th e work of the Holy Spirit, it is the Holy Spirit who joined us to the Body (by one Spirit we were all baptized into one body).
The second part deals with the diversity of the body – For the body is not one member, but many. Thus each member is important and necessary, like the physical human body; there is no member which play an unimportant role. Therefore, there is no excuse for the foot to excuse itself because it is not the hand, or the ears because it is not the eyes. It is God who have placed each in his or her place in the body (God has placed the members…in the body, just as He pleased).
In the third portion, v20-26, Paul put forward to them the reality of the multiplicity of the function of the body, but yet there is only one body (there are many members, but one body). The variety of functions and gifts in the body should not be an excuse for division and schism in the body, but rather each should treat the other as more important and with honour (v22-25).
Paul summarised his teaching in v27 by bringing the two truths together, the unity and multiplicity of the body, by insisting that ‘you are Christ’s body, and individually members of it’. Thus, we make the same observation here that it is the same truths found in Romans that is being repeated here –1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members. There is , therefore, both in Romans and Corinthians a distinctive corporate view of the church which ‘excludes individualism, but leaves room for the use of individual abilities’[4], and each individual is equally essential and important to each other.
As such we can safely conclude that the use of the imagery of the human body, both in Romans and 1 Corinthians, is mainly used primarily to illustrate the relationship between the believers and how they should conduct themselves in this new community that they were being introduced to. It is a very vivid picture and simple to understand which Paul had used to bring across the point of unity in the church despite the multiplicity of abilities of every individual. This remind me of the advertisement by Aberdeem with the caption, ‘Asia has many faces’ yet it is one continent, similarly, the church had many members but it is One Body.
body and head in colossians and ephesians
There seems to be a development of the imagery of the body of Christ in Colossians and Ephesians. The fundamental idea is the same as in Romans and 1 Corinthians; there is also an important distinction. Both in Romans and 1 Corinthians the Body is identified entirely with the church, whereas, in Colossians and Ephesians, there is an addition of the head, Christ. In both Colossians and Ephesians the head is strictly distinct from the body, and how are we to understand this will be deliberated in this section.
The uses of the term ‘body’ in reference to the church is clear in many ways. The church has been repeatedly being referred to as the body of Christ (Eph 1.23, 3.12-13), believers are called members of the body (Eph 5.30). It is also used in the absolute sense (Eph 4.4, Col 1.18, 3.15, 2.19)[5]. This oneness of the believing community, as signified by the use of One Body, is clearly demonstrated in Eph 3.6 where the Gentiles are not only fellow heirs and partakers of the promise, they are also ‘συσσωμα’, ‘fellow body’.
The basic idea in Ephesians and Colossians is the same as in Romans and 1 Corinthians. Both groups affirm the only way to become members of the body is through our participation in the historical-redemptive event of the Cross. The church becomes one body when we all understood his work done on the cross, his suffering and death for the members of the body. This is clearly expressed in Eph 3.14-16, where the incorporation of the Jews and Gentiles is achieved through Christ having ‘broke down the barrier…abolishing in His flesh the enmity…make the two into one new man…reconcile them both in one body’[6]. Similar to the Romans and Corinthians passage, here in Ephesians it has to do also with the charismatic aspect of the church. It is God’s prerogative in the placing of the different members and their position in the body. The genuineness of the church is to be marked by its unity and diversity.
However, the Romans and Corinthians passage dealt mainly with the relationship of the believers and believing community, there is a greater emphasis in Ephesians and Colossians in regard to the Church’s relationship with the risen Christ. Thus, we see a greater focus on the supremacy and sovereignty of Christ in Ephesians and Colossians. This emphasis on the supremacy and sovereignty of Christ provides the context in which we are to understand the use of the ‘head’ metaphor to refer to Christ.
The head-body relationship is not to be understood in the framework of the physiological body. It is not to be understood in the sense that Christ is the Head, and his body is the church. It is not to be read in the context of the organic body, whereby the head is part of the organs of the body. This would be clear when we put the text back into its context in Ephesians and Colossians.
The physiological understanding of the head-body relationship[7] is difficult when we put the Ephesians and Colossians passage into its context. Believers are referred to as the whole body of Christ in Eph 4.16 and Col 2.19, now if it’s the whole/entire body then it could not be just the trunk, excluding the head. Furthermore, if the body has its existence in Christ, then Christ Himself could not be a subordinate part of His body. He cannot be a subset of the Body, the church. He has to be, and rightly so, the universal set with the church as the subset. It would be an inversion of order to understand Christ position as part of the church.
Looking closer at the Colossians passage would deny us of this perversion to place Christ under the church. In Colossians 1.15-20, Paul is talking about the supremacy of Christ, he is the ‘firstborn of all creation…all things were created …through him and for him…before all things…head of the body, the church….the beginning…firstborn form dead…so that He Himself will come to have first place in everything’. Thus, the imagery of head has to be understood with the meaning of lordship, master or leader. This is even clearer when we return to the Ephesians passage on marriage.
In Ephesians 5.22-33, the head-body relationship is applied to the marriage relationship. The husband is called the head of the wife (5.23) and the wife is referred to as the body (5.23,28). It would be absurd to conceive ‘of this as though the wife constituted the trunk of this unity of the two and the husband is the head’[8]. In addition, the use of the metaphor in Pauline writing is often in the absolute without reference to the body. This is evident in Col 2.10 where Christ is ‘the head over all rule and authority’, and this does not mean that ‘all rule and authority’ is also part of his body. In 1 Corinthians 11, Paul wrote ‘Christ is the head of every man, and the man is head of a woman, and God is the head of Christ. This, definitely, is not saying ‘that Christ therefore is the body of God, or every man the body of Christ’[9] or woman is the body of man. Similarly, Eph 1.13 ‘Christ is the head of all things to the church, which is His body’, then does this implies that Christ has two bodies – the church and all things?
Thus, what we have here is not one metaphor of the physiological body but two metaphors – the concept of head and the imagery of body. Then what does it mean by head of the body? The answer to this is found in Eph 5.23, the idea of head has to do with authority and rulership, as I have mentioned before. However, this is not raw power and naked authority, but derives form the work of Christ done on the cross. The headship of Christ is established upon his position as the ‘Savior of the body (Eph 5.23)’. ‘It says with respect to the relationship between Christ and the church that the church has its origin in him and that it therefore is dependent on him as the one who has prepared the way for it and to whom it owes its existence.’[10]
Thus, with respect to the above investigation, it is evidenced that the ‘head’ should not be understood as a ‘physiological’ entity as understood from the concept of the human body, rather it has to be seen from the idea of pre-eminence and lordship. It is conclusive that because of His position and work done on the cross that He is the head of the church, just as He is the head over everything, to control and direct the church, his body[11].
conclusion
By way of concluding this paper, we should understand that the use of the body metaphor in Romans, 1 Corinthians, Ephesians and Colossians are essentially the same. There is no difference in the body imagery, all demonstrating the three truths - 1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members. The head imagery posed no conflict to the unity of Paul’s ‘body’ theme when we understood it within its correct context. Thus, there is no contrast to the reference of the church as the body of Christ in all the letters, because the ‘head’ picture is not part of the ‘body’ imagery. Both are not composite picture, rather they are two distinct yet very close metaphors that could easily be confused. All evidenced showed that the ‘head’ must not be understood as part of the ‘body’ but that it is a metaphor for Christ pre-eminence and Lordship over the church, because He is both the Savior and Preserver of the church, his body.
[1] Donald Gutheire, New Testament Theology (Illinios; Inter-Varsity Press, 1981), 744.
[2] Kenneth L. Barker & John R. Kohlenberger III, Zondervan NIV Bible Commentary, vol 2, New Testament (Grand Rapids, Zondervan Publishing House, 1994), 583.
[3] Ibid.
[4] Guthrie, 744.
[5] Herman Ridderbos, Paul; An Outline of His Theology (Grand Rapids; Wm. B. Eerdmans Publishing Co., 1966), 377.
[6] Ridderbos, 377.
[7] Ibid., 380.
[8] Ridderbos, 381.
[9] Ibid.
[10] Ridderbos, 381.
[11] Ibid.
COMPARE ANDN CONTRAST PAUL’S USE OF THE IMAGERY OF ‘THE BODY OF CHRIST’ IN HIS EARLY LETTERS AND IN COLOSSIANS AND EPHESIANS
The topic of church, ekkelsia, is one of the central thought of the apostle Paul. In his writing there are many passages that deals with this topic. He used many metaphors and pictures to describe the church, such as the building or temple of God,, the Bride of Christ, people of God, Israel etc. However, the most distinctive picture of the church used by Paul is that of the Body of Christ.
This metaphor, the Body of Christ, has sparked debate among scholars as to the source of Paul’s concept of the church as the Body. There are many theories as to where Paul got his idea from, some suggesting the Greek idea of the polis, some suggesting the Gnostic influence of the Primal-man, and some proposed that he got the idea from his Damascus encounter of the living Lord. It could be possible that Paul may have formulated this idea out of his creative mind, and this seems more plausible than the rest of the speculations.
If the idea of the Body of Christ was Paul’s own creative idea, then it would be easier for us to understand his use of the metaphor in his different letters. He would have more freedom to modify his use in the different letters as the context required. In his letters where the concept of the Body is used intensively are Romans, 1 Corinthians, Ephesians and Colossians. The aim of this letter is to make an investigation of the use of the metaphor in these four letters to ascertain the similarity and differences.
The expression ‘body’ as designation of the church in Paul’s epistles have to be understood metaphorically, with paraenetic value. In Romans and 1 Corinthians, Paul used the picture to deal with the unity and diversity of the church of Christ. The main passages in Romans and 1 Corinthians that contain the expression are in 1 Corinthians 12.14ff and Romans 12.3ff.
In Romans 12, Paul started out the entire section with the admonition to present them as a living sacrifice to God as an act of spiritual service (vv1, 2). Then he exhorted the Romans believers to know their place in the community, to have a practical assessment of their role in the fellowship. He used the metaphor to show how different gifts can function and co-exist within one church.[1]
The key verse in this passage has to be verse 4 and 5, ‘(Rom 12:4) For even as we have many members in one body, and all the members have not the same office:(Rom 12:5) so we, who are many, are one body in Christ, and severally members one of another.’ Paul used the imagery to highlight the relationship between the members of the church. He compared the community of believers to that of the human body, which consist of many different members but working together to achieve a single objective – the health and well-being of the body. Similarly, the church is a single entity consisting of various and diverse people with individual functions.
The truth that is being delivered here in Romans 12 is threefold – 1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members.[2]
The Roman passage has the simplest concept of the Body as compared to the other epistles. The longest treatment of the theme of the ‘Body of Christ’ is found in the 1 Corinthian passage.
In 1 Corinthians the Body image serves as an illustration of the relation between the believers and Christ[3], which can be seen in 6.15 ‘your bodies are members of Christ’, and 6.17 ‘the one who joins himself to the Lord is one spirit with him’. In addition, the body image also portrayed the closeness of the relationship between each believer. Paul, when speaking about the Lord’s supper, said ‘Is not the cup of blessing a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread. 6.15-17.’ Here it seems that our incorporation into the body of Christ is through our participation in the historical event of the Cross.
The main ‘Body’ passage is found in chapter 12 of 1 Corinthians, beginning at verse 12. This section can be subdivided to four parts – v12-13, v14-19, v20-26, and v27-30. The first part, v12-113, similarly sets forth the idea of the diversity and unity of the body of Christ as in the Roman passage (the body is one and yet has many members, and all the members of the body, they are many, are one body). This participation in the Body of Christ, is also through th e work of the Holy Spirit, it is the Holy Spirit who joined us to the Body (by one Spirit we were all baptized into one body).
The second part deals with the diversity of the body – For the body is not one member, but many. Thus each member is important and necessary, like the physical human body; there is no member which play an unimportant role. Therefore, there is no excuse for the foot to excuse itself because it is not the hand, or the ears because it is not the eyes. It is God who have placed each in his or her place in the body (God has placed the members…in the body, just as He pleased).
In the third portion, v20-26, Paul put forward to them the reality of the multiplicity of the function of the body, but yet there is only one body (there are many members, but one body). The variety of functions and gifts in the body should not be an excuse for division and schism in the body, but rather each should treat the other as more important and with honour (v22-25).
Paul summarised his teaching in v27 by bringing the two truths together, the unity and multiplicity of the body, by insisting that ‘you are Christ’s body, and individually members of it’. Thus, we make the same observation here that it is the same truths found in Romans that is being repeated here –1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members. There is , therefore, both in Romans and Corinthians a distinctive corporate view of the church which ‘excludes individualism, but leaves room for the use of individual abilities’[4], and each individual is equally essential and important to each other.
As such we can safely conclude that the use of the imagery of the human body, both in Romans and 1 Corinthians, is mainly used primarily to illustrate the relationship between the believers and how they should conduct themselves in this new community that they were being introduced to. It is a very vivid picture and simple to understand which Paul had used to bring across the point of unity in the church despite the multiplicity of abilities of every individual. This remind me of the advertisement by Aberdeem with the caption, ‘Asia has many faces’ yet it is one continent, similarly, the church had many members but it is One Body.
body and head in colossians and ephesians
There seems to be a development of the imagery of the body of Christ in Colossians and Ephesians. The fundamental idea is the same as in Romans and 1 Corinthians; there is also an important distinction. Both in Romans and 1 Corinthians the Body is identified entirely with the church, whereas, in Colossians and Ephesians, there is an addition of the head, Christ. In both Colossians and Ephesians the head is strictly distinct from the body, and how are we to understand this will be deliberated in this section.
The uses of the term ‘body’ in reference to the church is clear in many ways. The church has been repeatedly being referred to as the body of Christ (Eph 1.23, 3.12-13), believers are called members of the body (Eph 5.30). It is also used in the absolute sense (Eph 4.4, Col 1.18, 3.15, 2.19)[5]. This oneness of the believing community, as signified by the use of One Body, is clearly demonstrated in Eph 3.6 where the Gentiles are not only fellow heirs and partakers of the promise, they are also ‘συσσωμα’, ‘fellow body’.
The basic idea in Ephesians and Colossians is the same as in Romans and 1 Corinthians. Both groups affirm the only way to become members of the body is through our participation in the historical-redemptive event of the Cross. The church becomes one body when we all understood his work done on the cross, his suffering and death for the members of the body. This is clearly expressed in Eph 3.14-16, where the incorporation of the Jews and Gentiles is achieved through Christ having ‘broke down the barrier…abolishing in His flesh the enmity…make the two into one new man…reconcile them both in one body’[6]. Similar to the Romans and Corinthians passage, here in Ephesians it has to do also with the charismatic aspect of the church. It is God’s prerogative in the placing of the different members and their position in the body. The genuineness of the church is to be marked by its unity and diversity.
However, the Romans and Corinthians passage dealt mainly with the relationship of the believers and believing community, there is a greater emphasis in Ephesians and Colossians in regard to the Church’s relationship with the risen Christ. Thus, we see a greater focus on the supremacy and sovereignty of Christ in Ephesians and Colossians. This emphasis on the supremacy and sovereignty of Christ provides the context in which we are to understand the use of the ‘head’ metaphor to refer to Christ.
The head-body relationship is not to be understood in the framework of the physiological body. It is not to be understood in the sense that Christ is the Head, and his body is the church. It is not to be read in the context of the organic body, whereby the head is part of the organs of the body. This would be clear when we put the text back into its context in Ephesians and Colossians.
The physiological understanding of the head-body relationship[7] is difficult when we put the Ephesians and Colossians passage into its context. Believers are referred to as the whole body of Christ in Eph 4.16 and Col 2.19, now if it’s the whole/entire body then it could not be just the trunk, excluding the head. Furthermore, if the body has its existence in Christ, then Christ Himself could not be a subordinate part of His body. He cannot be a subset of the Body, the church. He has to be, and rightly so, the universal set with the church as the subset. It would be an inversion of order to understand Christ position as part of the church.
Looking closer at the Colossians passage would deny us of this perversion to place Christ under the church. In Colossians 1.15-20, Paul is talking about the supremacy of Christ, he is the ‘firstborn of all creation…all things were created …through him and for him…before all things…head of the body, the church….the beginning…firstborn form dead…so that He Himself will come to have first place in everything’. Thus, the imagery of head has to be understood with the meaning of lordship, master or leader. This is even clearer when we return to the Ephesians passage on marriage.
In Ephesians 5.22-33, the head-body relationship is applied to the marriage relationship. The husband is called the head of the wife (5.23) and the wife is referred to as the body (5.23,28). It would be absurd to conceive ‘of this as though the wife constituted the trunk of this unity of the two and the husband is the head’[8]. In addition, the use of the metaphor in Pauline writing is often in the absolute without reference to the body. This is evident in Col 2.10 where Christ is ‘the head over all rule and authority’, and this does not mean that ‘all rule and authority’ is also part of his body. In 1 Corinthians 11, Paul wrote ‘Christ is the head of every man, and the man is head of a woman, and God is the head of Christ. This, definitely, is not saying ‘that Christ therefore is the body of God, or every man the body of Christ’[9] or woman is the body of man. Similarly, Eph 1.13 ‘Christ is the head of all things to the church, which is His body’, then does this implies that Christ has two bodies – the church and all things?
Thus, what we have here is not one metaphor of the physiological body but two metaphors – the concept of head and the imagery of body. Then what does it mean by head of the body? The answer to this is found in Eph 5.23, the idea of head has to do with authority and rulership, as I have mentioned before. However, this is not raw power and naked authority, but derives form the work of Christ done on the cross. The headship of Christ is established upon his position as the ‘Savior of the body (Eph 5.23)’. ‘It says with respect to the relationship between Christ and the church that the church has its origin in him and that it therefore is dependent on him as the one who has prepared the way for it and to whom it owes its existence.’[10]
Thus, with respect to the above investigation, it is evidenced that the ‘head’ should not be understood as a ‘physiological’ entity as understood from the concept of the human body, rather it has to be seen from the idea of pre-eminence and lordship. It is conclusive that because of His position and work done on the cross that He is the head of the church, just as He is the head over everything, to control and direct the church, his body[11].
By way of concluding this paper, we should understand that the use of the body metaphor in Romans, 1 Corinthians, Ephesians and Colossians are essentially the same. There is no difference in the body imagery, all demonstrating the three truths - 1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members. The head imagery posed no conflict to the unity of Paul’s ‘body’ theme when we understood it within its correct context. Thus, there is no contrast to the reference of the church as the body of Christ in all the letters, because the ‘head’ picture is not part of the ‘body’ imagery. Both are not composite picture, rather they are two distinct yet very close metaphors that could easily be confused. All evidenced showed that the ‘head’ must not be understood as part of the ‘body’ but that it is a metaphor for Christ pre-eminence and Lordship over the church, because He is both the Savior and Preserver of the church, his body.
[1] Donald Gutheire, New Testament Theology (Illinios; Inter-Varsity Press, 1981), 744.
[2] Kenneth L. Barker & John R. Kohlenberger III, Zondervan NIV Bible Commentary, vol 2, New Testament (Grand Rapids, Zondervan Publishing House, 1994), 583.
[3] Ibid.
[4] Guthrie, 744.
[5] Herman Ridderbos, Paul; An Outline of His Theology (Grand Rapids; Wm. B. Eerdmans Publishing Co., 1966), 377.
[6] Ridderbos, 377.
[7] Ibid., 380.
[8] Ridderbos, 381.
[9] Ibid.
[10] Ridderbos, 381.
[11] Ibid.
This metaphor, the Body of Christ, has sparked debate among scholars as to the source of Paul’s concept of the church as the Body. There are many theories as to where Paul got his idea from, some suggesting the Greek idea of the polis, some suggesting the Gnostic influence of the Primal-man, and some proposed that he got the idea from his Damascus encounter of the living Lord. It could be possible that Paul may have formulated this idea out of his creative mind, and this seems more plausible than the rest of the speculations.
If the idea of the Body of Christ was Paul’s own creative idea, then it would be easier for us to understand his use of the metaphor in his different letters. He would have more freedom to modify his use in the different letters as the context required. In his letters where the concept of the Body is used intensively are Romans, 1 Corinthians, Ephesians and Colossians. The aim of this letter is to make an investigation of the use of the metaphor in these four letters to ascertain the similarity and differences.
The expression ‘body’ as designation of the church in Paul’s epistles have to be understood metaphorically, with paraenetic value. In Romans and 1 Corinthians, Paul used the picture to deal with the unity and diversity of the church of Christ. The main passages in Romans and 1 Corinthians that contain the expression are in 1 Corinthians 12.14ff and Romans 12.3ff.
In Romans 12, Paul started out the entire section with the admonition to present them as a living sacrifice to God as an act of spiritual service (vv1, 2). Then he exhorted the Romans believers to know their place in the community, to have a practical assessment of their role in the fellowship. He used the metaphor to show how different gifts can function and co-exist within one church.[1]
The key verse in this passage has to be verse 4 and 5, ‘(Rom 12:4) For even as we have many members in one body, and all the members have not the same office:(Rom 12:5) so we, who are many, are one body in Christ, and severally members one of another.’ Paul used the imagery to highlight the relationship between the members of the church. He compared the community of believers to that of the human body, which consist of many different members but working together to achieve a single objective – the health and well-being of the body. Similarly, the church is a single entity consisting of various and diverse people with individual functions.
The truth that is being delivered here in Romans 12 is threefold – 1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members.[2]
The Roman passage has the simplest concept of the Body as compared to the other epistles. The longest treatment of the theme of the ‘Body of Christ’ is found in the 1 Corinthian passage.
In 1 Corinthians the Body image serves as an illustration of the relation between the believers and Christ[3], which can be seen in 6.15 ‘your bodies are members of Christ’, and 6.17 ‘the one who joins himself to the Lord is one spirit with him’. In addition, the body image also portrayed the closeness of the relationship between each believer. Paul, when speaking about the Lord’s supper, said ‘Is not the cup of blessing a sharing in the blood of Christ? Is not the bread which we break a sharing in the body of Christ? Since there is one bread, we who are many are one body; for we all partake of the one bread. 6.15-17.’ Here it seems that our incorporation into the body of Christ is through our participation in the historical event of the Cross.
The main ‘Body’ passage is found in chapter 12 of 1 Corinthians, beginning at verse 12. This section can be subdivided to four parts – v12-13, v14-19, v20-26, and v27-30. The first part, v12-113, similarly sets forth the idea of the diversity and unity of the body of Christ as in the Roman passage (the body is one and yet has many members, and all the members of the body, they are many, are one body). This participation in the Body of Christ, is also through th e work of the Holy Spirit, it is the Holy Spirit who joined us to the Body (by one Spirit we were all baptized into one body).
The second part deals with the diversity of the body – For the body is not one member, but many. Thus each member is important and necessary, like the physical human body; there is no member which play an unimportant role. Therefore, there is no excuse for the foot to excuse itself because it is not the hand, or the ears because it is not the eyes. It is God who have placed each in his or her place in the body (God has placed the members…in the body, just as He pleased).
In the third portion, v20-26, Paul put forward to them the reality of the multiplicity of the function of the body, but yet there is only one body (there are many members, but one body). The variety of functions and gifts in the body should not be an excuse for division and schism in the body, but rather each should treat the other as more important and with honour (v22-25).
Paul summarised his teaching in v27 by bringing the two truths together, the unity and multiplicity of the body, by insisting that ‘you are Christ’s body, and individually members of it’. Thus, we make the same observation here that it is the same truths found in Romans that is being repeated here –1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members. There is , therefore, both in Romans and Corinthians a distinctive corporate view of the church which ‘excludes individualism, but leaves room for the use of individual abilities’[4], and each individual is equally essential and important to each other.
As such we can safely conclude that the use of the imagery of the human body, both in Romans and 1 Corinthians, is mainly used primarily to illustrate the relationship between the believers and how they should conduct themselves in this new community that they were being introduced to. It is a very vivid picture and simple to understand which Paul had used to bring across the point of unity in the church despite the multiplicity of abilities of every individual. This remind me of the advertisement by Aberdeem with the caption, ‘Asia has many faces’ yet it is one continent, similarly, the church had many members but it is One Body.
body and head in colossians and ephesians
There seems to be a development of the imagery of the body of Christ in Colossians and Ephesians. The fundamental idea is the same as in Romans and 1 Corinthians; there is also an important distinction. Both in Romans and 1 Corinthians the Body is identified entirely with the church, whereas, in Colossians and Ephesians, there is an addition of the head, Christ. In both Colossians and Ephesians the head is strictly distinct from the body, and how are we to understand this will be deliberated in this section.
The uses of the term ‘body’ in reference to the church is clear in many ways. The church has been repeatedly being referred to as the body of Christ (Eph 1.23, 3.12-13), believers are called members of the body (Eph 5.30). It is also used in the absolute sense (Eph 4.4, Col 1.18, 3.15, 2.19)[5]. This oneness of the believing community, as signified by the use of One Body, is clearly demonstrated in Eph 3.6 where the Gentiles are not only fellow heirs and partakers of the promise, they are also ‘συσσωμα’, ‘fellow body’.
The basic idea in Ephesians and Colossians is the same as in Romans and 1 Corinthians. Both groups affirm the only way to become members of the body is through our participation in the historical-redemptive event of the Cross. The church becomes one body when we all understood his work done on the cross, his suffering and death for the members of the body. This is clearly expressed in Eph 3.14-16, where the incorporation of the Jews and Gentiles is achieved through Christ having ‘broke down the barrier…abolishing in His flesh the enmity…make the two into one new man…reconcile them both in one body’[6]. Similar to the Romans and Corinthians passage, here in Ephesians it has to do also with the charismatic aspect of the church. It is God’s prerogative in the placing of the different members and their position in the body. The genuineness of the church is to be marked by its unity and diversity.
However, the Romans and Corinthians passage dealt mainly with the relationship of the believers and believing community, there is a greater emphasis in Ephesians and Colossians in regard to the Church’s relationship with the risen Christ. Thus, we see a greater focus on the supremacy and sovereignty of Christ in Ephesians and Colossians. This emphasis on the supremacy and sovereignty of Christ provides the context in which we are to understand the use of the ‘head’ metaphor to refer to Christ.
The head-body relationship is not to be understood in the framework of the physiological body. It is not to be understood in the sense that Christ is the Head, and his body is the church. It is not to be read in the context of the organic body, whereby the head is part of the organs of the body. This would be clear when we put the text back into its context in Ephesians and Colossians.
The physiological understanding of the head-body relationship[7] is difficult when we put the Ephesians and Colossians passage into its context. Believers are referred to as the whole body of Christ in Eph 4.16 and Col 2.19, now if it’s the whole/entire body then it could not be just the trunk, excluding the head. Furthermore, if the body has its existence in Christ, then Christ Himself could not be a subordinate part of His body. He cannot be a subset of the Body, the church. He has to be, and rightly so, the universal set with the church as the subset. It would be an inversion of order to understand Christ position as part of the church.
Looking closer at the Colossians passage would deny us of this perversion to place Christ under the church. In Colossians 1.15-20, Paul is talking about the supremacy of Christ, he is the ‘firstborn of all creation…all things were created …through him and for him…before all things…head of the body, the church….the beginning…firstborn form dead…so that He Himself will come to have first place in everything’. Thus, the imagery of head has to be understood with the meaning of lordship, master or leader. This is even clearer when we return to the Ephesians passage on marriage.
In Ephesians 5.22-33, the head-body relationship is applied to the marriage relationship. The husband is called the head of the wife (5.23) and the wife is referred to as the body (5.23,28). It would be absurd to conceive ‘of this as though the wife constituted the trunk of this unity of the two and the husband is the head’[8]. In addition, the use of the metaphor in Pauline writing is often in the absolute without reference to the body. This is evident in Col 2.10 where Christ is ‘the head over all rule and authority’, and this does not mean that ‘all rule and authority’ is also part of his body. In 1 Corinthians 11, Paul wrote ‘Christ is the head of every man, and the man is head of a woman, and God is the head of Christ. This, definitely, is not saying ‘that Christ therefore is the body of God, or every man the body of Christ’[9] or woman is the body of man. Similarly, Eph 1.13 ‘Christ is the head of all things to the church, which is His body’, then does this implies that Christ has two bodies – the church and all things?
Thus, what we have here is not one metaphor of the physiological body but two metaphors – the concept of head and the imagery of body. Then what does it mean by head of the body? The answer to this is found in Eph 5.23, the idea of head has to do with authority and rulership, as I have mentioned before. However, this is not raw power and naked authority, but derives form the work of Christ done on the cross. The headship of Christ is established upon his position as the ‘Savior of the body (Eph 5.23)’. ‘It says with respect to the relationship between Christ and the church that the church has its origin in him and that it therefore is dependent on him as the one who has prepared the way for it and to whom it owes its existence.’[10]
Thus, with respect to the above investigation, it is evidenced that the ‘head’ should not be understood as a ‘physiological’ entity as understood from the concept of the human body, rather it has to be seen from the idea of pre-eminence and lordship. It is conclusive that because of His position and work done on the cross that He is the head of the church, just as He is the head over everything, to control and direct the church, his body[11].
By way of concluding this paper, we should understand that the use of the body metaphor in Romans, 1 Corinthians, Ephesians and Colossians are essentially the same. There is no difference in the body imagery, all demonstrating the three truths - 1. the unity of the church, the body, 2. the diversity of the members with corresponding giftings, and 3. the mutuality of the members. The head imagery posed no conflict to the unity of Paul’s ‘body’ theme when we understood it within its correct context. Thus, there is no contrast to the reference of the church as the body of Christ in all the letters, because the ‘head’ picture is not part of the ‘body’ imagery. Both are not composite picture, rather they are two distinct yet very close metaphors that could easily be confused. All evidenced showed that the ‘head’ must not be understood as part of the ‘body’ but that it is a metaphor for Christ pre-eminence and Lordship over the church, because He is both the Savior and Preserver of the church, his body.
[1] Donald Gutheire, New Testament Theology (Illinios; Inter-Varsity Press, 1981), 744.
[2] Kenneth L. Barker & John R. Kohlenberger III, Zondervan NIV Bible Commentary, vol 2, New Testament (Grand Rapids, Zondervan Publishing House, 1994), 583.
[3] Ibid.
[4] Guthrie, 744.
[5] Herman Ridderbos, Paul; An Outline of His Theology (Grand Rapids; Wm. B. Eerdmans Publishing Co., 1966), 377.
[6] Ridderbos, 377.
[7] Ibid., 380.
[8] Ridderbos, 381.
[9] Ibid.
[10] Ridderbos, 381.
[11] Ibid.
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