Looking to Ephesians for a moment: I am persuaded that the Gospel of John was written by John in the Ephesus area and its first audience was the gathered-churches throughout western Asia Minor (similar as Paul's Letters to Ephesians and Colossians). So, I start with Ephesians. Most take Paul’s Ephesians letter as an issue-less document (e.g., no real problem in the church) and crafted in such a way to address the church universal rather than the church local. Nonsense. Absolute nonsense. The Letter was written to the local churches—ye, household gathered-churches—throughout western Asia Minor . . . and given Ephesian's highly liturgical and hierophany-like nature, its temple-ish and sacred space framing . . . I take the issue to be: the gospel had so penetrated into the Gentile world that former pagan-temple worshippers entering into church fellowship needed to learn a new temple-life as church, something wholly different that there temple life in Roman, pagan culture and society. In this case, a gathered church that looked and felt more like a living room filled with unequal strangers, wives and husbands, children and slaves, and extended family . . . than a theater-like building with mostly equals sitting in pews . . .
We must acknowledge and grasp that there is no New Testament analogy for what we do on a Sunday morning. We’ve exchanged someone’s dining or upper room in the greater Ephesus or perhaps Laodicean region for a theater-like building that Caesar (now) sanctions. We have exchanged a meal, a diepnon or supper, with the broken break shared at the beginning of the meal to signify all those gathered at table were in Christ, a family, made one because of Jesus’ broken body on that criminal’s cross (cf. Eph 2:11-22) and where a cup would be raised after the meal (cf. Luke 22:20) to honor, not Caesar or a household deity, but the resurrected treasonous-traitor, Jesus, the real and only King of kings and Lord of lords, the One standing before Pilate–all exchanged for tokens and symbols rather than a gathered-church of unequals and strangers, poor and wealthy, beggars and doctors, the discarded and the elite, the temple prostitute and the patron, slaves and masters, orphans and male child-heirs, girls and children of slaves, women and men . . . this was the way to destroy the gods of the Greco-Roman empire and to topple a Caesar.
There was only one king in that judgment hall. The one wearing a crown of thorns, bloodied by a criminal's beating, fist marks on his cheeks, in a mock purple robe. You see, we hear the passion-week inquisition where Jesus stood before Pilate with strange ears to the story . . . but . . . hear again we must . . . again, differently . . . we must cry out, 'We have no king but Jesus!' and abandon all our idolatries and allegiances to the kings and powers of this world. As it was for those early gathered-churches in western Asia Minor, so still for us: this is how God destroys the powers and changes everything.
I am the author of Wasted Evangelism: Social Action and the Church's Task of Evangelism, a deep, exegetical read into the Gospel of Mark. All royalties from this book go to support our church planting ministry in the Hill community of New Haven, CT. The book and its e-formats can be found on Amazon, Barns'n Noble, (and most other online book distributors) or through the publisher, Wipf & Stock directly.