GRACE AND THE TRUTH - DAILY INSPIRATION

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THERE IS BUT ONE FAITH FOR THE BODY
Part 3 of 3
By Pastor Byron Richardson



A full response and commitment to the truths presented are all that is needed. Outward testimonials of an internal, abiding power and peace usually appear gradually, as each candidate grows in Grace and knowledge of truth. The Word is like a planted seed, which generates, sprouts, buds and blossoms in order to produce fruit, flower or foliage.

Portions of the so-called Gospels, Acts, James and Revelation do exhibit signs and fleshly manifestations. However, all of them are associated directly with the earthly Kingdom of Heaven for Israel. They have no privity with the New Covenant or the Body.

Some of these visible Kingdom demonstrations are: healings, visions, dreams etc. (Acts 9:3~ 12:7~ 16:9). Under Grace most believers begin their new life in an unassuming manner, and proceed on their spiritual path without much fanfare. God works in decency and order in this matter also. However, emotionalism does play an important part in our spiritual experiences later. No thrills can equal those which come through God's Word and the Holy Spirit.

Due to the dismal situation which existed in the Corinthian church, God permitted its constituents to speak in unintelligible tongues, but only in a restricted sense (1 Cor. 13:8; 14:27-31). This was because of their raw paganism and their shallow spiritual perception. The Lord often used this same strategy, rather as a rebuke than as a commendation (Matt. 19:8~ Luke 19:22) .

Sometimes God's choicest saints prefer Satan's lie to God's truth, as did Peter (Matt. 16:21-23; Acts 10:14). Immediately after making a bold declaration Peter reversed his position completely. His Kingdom aspirations were blasted by the Lord's prophecy concerning His death and resurrection, of which He had spoken on several occasions (Mark 9:10,31-32; Jno. 10:6; 12:32-34; 20:9).

From this account we can appreciate somewhat the high value which, God places upon His infallible Word (Psa. 138:2; Matt. 4:4). God is jealous for His Word. He must defeat Satan's attacks upon it, even when they are made by His most intimate servants.

Admission into the New Covenant heavenly Kingdom, which leads to the New Jerusalem, is predicated upon the New Birth. Its prospective terminus is the General Assembly, which is not the Body (Luke 23:42; Jno. 3:3,5,16; Acts 20:28; Heb. 12:23). Overcomers from the General Assembly in the New Jerusalem will become the Church of the Firstborn which consists of the Kingdom of Priests. This prophesied Church could not be the Mystery Body Church (Matt. 16:18.). Neither could it be the Pentecostal (Kingdom) Church, which will be confined to the New Earth, and will not have access to the New Jerusalem.

As stated, some members of the New Covenant's Church of the Firstborn will be entitled to the extra privilege of becoming Kings and Priests unto God by performing meritorious works (Matt. 19:28-29; 1 Cor. 10:1,4-10; Heb. 3:17). Peter's John's and Hebrews epistles persistently pursue the New Covenant, but not the Body or the earthly Kingdom of Heaven (1 Pet. 1:3,18-19,23; 1 Jno. 1:4-5,7).

Under the New Covenant our Lord bequeathed His abiding Peace to His disciples. But, in the Body HE is our Peace personified (Jno. 14:27; Eph. 2:14). The latter is that Peace of God which exceeds all human comprehension. It cannot be produced by, or prevented by man's ingenuity. This is positive proof that definite increases in benefits are bestowed upon the Body over and above those of the New Covenant.

To neglect or to deny these progressive factors would prove disastrous to the whole tenor of God's planned economy. All the fulness of the Godhead dwells in the Son (Col. 2:9-10). He then is the ONE unspeakable GIFT which surmounts all other good and perfect gifts, and which exclude all boasting (Rom. 3:27; 5:17; 7:18; 8:32; 1 Cor. 1:26-31; 15:10; Gal. 6:3 In the Body He is God's incomparable GIFT appropriated by Faith alone (2 Cor. 9:15).

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Provision for Growth in the Church
Ephesians 4:7-8
By Chuck Schiedler



Ephesians 4:7)  “And,  to each one of us grace was given according to the measure of the gift of Christ.”

After laying a foundation for how Christians can work together to carry out our ministry “calling”, Paul introduces the next component which God provides to help us accomplish this task. Coupled with our salvation, each believer “was given” a type of “grace . . . according to the measure of the gift of Christ”. “Grace” (charis) means unmerited favor which indicates we do nothing to earn or deserve what has been given to us. “Grace” most often describes a God-given factor used in our salvation as seen earlier in this Book (Eph. 1:7, 2:5, 8.). However, the application of “grace” Paul introduces here extends beyond salvation and was given to each one of us so we can aid the Body of Christ.

The added phrase “according to the measure of the gift of Christ” means this “grace” given to every believer is associated with (genitive case) “the gift” which is, in turn, associated with “Christ”. The basic idea the word “gift” (doreas) expresses is free; it is like a present. The concept Paul is developing about what equips Body members to minister is founded in an unmerited present given to each believer by Jesus Christ (Eph. 4:10).3 He then says this “gift” has been allocated according to a “measure” (metron) or an amount (Rom. 12:3-7). This means every believer not only possesses a gift but also a divinely determined quantity of their gift, enabling them to become a resource which contributes to the growth of His Body.
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3   For a discussion with regard to how Paul uses the word “gift” (dorea) in comparison to the other word he commonly uses to designate “gifts” (charismata), see Appendix I.

Now, consider the phrase “to each one of us”, which indicates every single believer possesses an unmerited gift. Word order in the Greek language is significant, and in this verse the term “one” (eni) occurs in first position. Commonly a word is placed at the forefront to emphasize that particular element of a sentence. Using this literary technique, the word “one” places primary focus upon each believer’s gift as an additional oneness-factor which works together with the seven ones already discussed in verses 4-6. With these combined elements, necessary unity can be attained for the Church to fulfill its “calling”.

God created these gifts, relative to service, into our personality (Rom. 9:20-23; 1 Cor. 12:18.).  Nevertheless,  these  natural  abilities  must function under control of the Holy Spirit to become a constructive force in accomplishing His purpose for the Church (Eph. 5:18.). When we habitually exercise our gifts in conjunction with motives driven by Spirit-engendered love, they can flourish causing a positive impact on the Body of Christ (1 Cor. 1:4-7; 8:1, 9-13; 12:15-26; 13:1-7; 14:26; Gal. 5:16-26). However, to insure the proper use of spiritual gifts, God has provided an extensive example in First Corinthians concerning how their inappropriate use can derail the Body-building intent for which they were given.

One final point is noteworthy; Paul’s use of the word “gift” (doreas) in its singular form does not mean each believer has only one gift. But, just as Paul possessed numerous gifts for his ministry, all believers have received a package of “differing” gifts, in varied “measure”, which God crafted for each of His children (Rom. 12:6; 1 Cor. 12:4-6, 14:18; Eph. 3:7, 4:1, 7).

8.)  “Wherefore  it  says,  ‘Having  ascended  unto  the  height,  he led captive captivity, he gave gifts to men.’ ”

In regard to Christians receiving a “measure of the gift of Christ”, the Holy Spirit chose to have Paul illustrate the process of how this took place by referencing Psalm 68:18. Based on the principles applied from this quote in the next couple of verses, it appears this passage was selected to help believing Jews in Ephesus better relate to concepts associated with a beneficial outcome of receiving divine gifts.4 Furthermore, because of earlier teachings in this Book about equality between Jews and Gentiles in the Body, they would have understood these gifts were given to all believers (Eph. 2:11 – 3:6). Before considering Paul’s breakdown of this passage, let us first look at God’s original intent surrounding David’s purpose for writing it to the Nation of Israel.
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4    In  his  earlier  Letters, Paul commonly quotes Old Testament passages which contain likenesses to the truths he teaches when Jewish believers made up part of an assembly (1 Cor. 2:9, 16; 2 Cor. 6:2; 8:15; Eph. 5:14). Other than First Timothy 5:18, instructing by use of Old Testament verses is noticeably absent in his last six Epistles (Philippians, Colossians, Philemon, First & Second Timothy, and Titus).

To begin with, this verse states how God ascended to “the height”, His high place, which is likened to both the “hill of Bashan” and Mount “Sinai”. Sinai was the highland from which God originally gave the Law to and bestowed associated blessings upon His people (Psalm 68:7-11, 15, 17, 26-35). Also, “the hill which God desireth to dwell in . . . forever”, is mentioned as a future place He will occupy after victory over His enemies. This high place centers in Jerusalem, Mount Zion, the location from which Israel’s coming King will rule over them in the promised Kingdom (Psalm 68:16, 29; see also 68:7, 9, 22, 27-29; 2 Kings 19:31; Isa. 10:12, 32). In addition, God is twice referred to as one who “rideth upon the heavens”, the lofty place from which His power and blessings flow (vv. 4, 33).

Next, the Psalmist makes reference to how God’s people are “those which are bound with chains” and are in “the depths of the sea”, that is, they are held “captive” by their enemies (Psalm 68:6, 22; Eph. 4:8.). Then he proceeds to explain how God will lead them from their humble “captivity” by benevolently taking them captive and bringing them back to the Promised Land where they will receive boundless riches and blessing (vv. 9-13, 29-35;  Eph. 4:8.). When Israel receives this “salvation”, God’s enemies will “be scattered”, “flee”, “perish”, and be caused to “submit” because of their “trespasses” (vv. 1-2, 19-21, 30).  Also, at this time, “spoil” gained from the conquest will be given to God’s Nation as an eternal reward. This is described by the phrase, “he gave gifts to men” (vv. 12-13, 19-20, and 28-35).5
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5   For further information with regard to how Paul quotes Psalm 68:18 in Ephesians 4:7; see Appendix II.

Before moving on to Paul’s application of principles conveyed by this quotation, it should be noted the noun “gifts” (domata) in verse 8, is directly linked to the noun “gift” (doreas) in verse 7, since both are derived from the same Greek root found in the verb “didomi”, meaning to give. This verb is also used in both verses to introduce these two nouns, being rendered “was given” and “gave” respectively. This connection indicates the subject matter of spiritual gifts introduced in verse 7, turns to a Psalm analogy in verse 8. Then, principles from this Old Testament reference are tied to Jesus Christ giving gifts to the Church in verses 9 through 11.

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Provision for Growth in the Church Part 2
Ephesians 4:9-10
Part 2
By Chuck Schiedler




9)    “And,  the  word  ‘He ascended’, what is it except that He also descended into the lower parts of the earth?”

Paul’s examination of Psalm 68:18 begins with a discussion about the word “He ascended” (anebee). This verb means to go up and is commonly used for climbing in elevation, often in regard to ascending to the city of Jerusalem (Matt. 20:17-18; John 11:55; Acts 11:2, 25:1; Gal. 2:1-2). Although Jerusalem has no direct physical relationship with the Body of Christ, Paul does employ it in an allegorical sense to represent how we as the people of God are in a heavenly position free from bondage related to the Law (Gal. 4:25 – 5:1; see also Heb. 11:22). Just as Christ will ascend to rule Israel from Jerusalem in the Kingdom, the concept of our Lord ascending to a high position in relation to the Church is the first point of application Paul draws from this Psalm.

Having mentioned Christ’s ascension, Paul now asks, “What is it except that He also descended into the lower parts of the earth?” It is difficult to determine the exact meaning of this verse because the word “lower” (katotera) is only used here in the New Testament. This adjective describes the noun “parts” and, since it occurs in the comparative form, it means lower when compared with  something higher. The verb translated “He descended” (katebee) means to go down and it is the direct opposite of the verb “He ascended”.

So where did Christ descend when He went “into the lower parts of the earth”? Three common interpretations have some merit since they are based on concepts contained in other Scriptures which may explain what Paul is discussing here. One position is Jesus Christ came to this sin-burdened earth, a lowly place among lowly men. He humbled Himself to the degree of taking on the form of a man and dying a terrible cross-death (Psalm 8:5; Phil. 2:5-11). Second, some claim this statement refers to the burial of our Lord in an earthly tomb (Luke 23:53-56; 1 Cor. 15:3-4). Finally, some interpret this as a corollary passage to when Jesus “preached to the spirits in prison” – those who died in the flood and are awaiting judgment (1 Peter 3:18-20; 4:6). Although this comparison is made, there is no direct proof Peter’s reference is connected with Ephesians 4:9.

Each theory contains some speculation. However, it is interesting that all three positions dovetail around Jesus Christ’s course of life, culminating in His payment for the sin of mankind. Even though Paul does not directly expound on the word “captivity” found in Psalm 68:18, he may be referencing that part of the quote to illustrate Christ rescuing us from the helpless and hopeless position we held as unbelievers, separated from God (Rom. 7:23; 2 Cor. 4:3-6; Eph. 2:1-5; Col. 1:13-14). His ascension into heaven, which followed His death and resurrection, enabled Him to offer His untarnished blood to God and obtain an “eternal inheritance” for us (Heb. 9:11-15). Just as God will rescue Israel from “captivity” and lead them to the Promised Land as described in Psalm 68, the fact Jesus Christ rescued us from our captivity to sin so we can become His people may be implied as the next application Paul draws from this Old Testament quote.6
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6    Some of my thoughts on verses 8-10 were augmented by comments on Psalm 68:18 from John Calvin’s
Commentary, J. N. Darby’s Bible Synopsis, and Barne’s Notes on the Bible.

10) “The one having descended, He Himself is also the one having ascended far above all the heavens, in order that He might fill all things.”

Since the meaning of Christ descending has already been discussed, let us move forward and consider the phrase, “He . . . ascended far above all the heavens”. The word rendered “far above” (uperano) consists of two prepositions meaning above and up. It conveys the idea of being above what is on top. This word is used in Ephesians 1:20-21 referring to the position Christ occupies as He sits at God’s “right hand in the heavens far above all rule and authority and power and dominion and every name being named . . .” This is our Lord’s lofty vantage point from which He exercises His Headship “over all things in relation to the Church, which is . . . the fullness” of God (vv. 22-23).

In regard to Jesus Christ’s ascension, Paul says it was far above “all the heavens”. From Scripture, we learn at least three levels of “heaven” exist, the third of which is the place where God resides (2 Cor. 12:2). The first “heaven” appears to be our atmosphere where birds fly, and the second is space where stars and planets are seen (2 Sam. 21:10; Job 22:12; 1 Cor. 15:40-41). In reference to Christ ascending to offer “His own blood” to God, the Book of Hebrews teaches about our “great high priest having passed through the heavens (emphasis is mine), Jesus the Son of God” (4:14). His single sacrifice offered “once for all” mankind’s sin accomplished “eternal redemption”. For this reason, the Father rewarded Jesus with a seat at His right hand (9:11-15; Rom. 8:34).

Our Lord is worthy to hold this highly exalted position since He brought glory to God through a faultless journey which began at His birth into this world and concluded with His ascension into heaven. God’s purpose for His Son ascending to this height is “in order that He might fill (pleerosee) all things” (Eph. 4:10). What Paul means by “all things” is clarified by the surrounding context which centers on gifts He has given to the Body (vv. 7-11). As these imparted gifts are exercised by believers who obey the command to “be filled (pleerousthe) with the Spirit”, real potential exists for the Body of Christ to graduate from its granted position of being the “fullness” (pleeroma) of God and move toward its goal of emulating character which mirrors “the fullness (pleeromatos) of Christ” (Eph. 1:22-23; 3:19; 4:13; 5:18.). Under Spirit-guided control, our gifts can effect changes beyond imagination both in our character and interactions with fellow Body members (3:20-21).

Just as Israel of old will benefit by God bestowing upon them the “spoil” gained from victory over their enemies, in a similar fashion, members of the Body benefit from Jesus Christ giving us gifts from the high position to which He was exalted. This appears to be the final point of application for the Church which Paul garners from this Psalm (68:12, 18.).

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Provision for Growth in the Church Part 3
Ephesians 4:11-12
Part 3
By Chuck Schiedler


11)  “And,  on the one hand,  He Himself gave apostles,  also prophets,  also evangelists, also pastors and teachers”

Now, Paul lists some of the specific gifts given to the Church. The terms “apostles”, “prophets”, “evangelists”, “pastors” and “teachers” all occur in the accusative case which means they are the direct objects of the verb “gave”. This grammatical relationship indicates He gave these members as gifted ones, so these gifts are directly connected with our created being. We did not receive them after becoming members of the Body.

“On the one hand” (men) He gave “apostles”. This conjunctive particle is used to distinguish the word it occurs with from those which follow. It is commonly used in association with the conjunction “de” to create a list of things as is the case here. The conjunction “de” is translated “also” three times in this verse separating “apostles” from the “prophets”, “prophets” from the “evangelists” and “evangelists” from the “pastors and teachers”. The following grammatical evidence shows there are four separate gifts spoken about here, not five as is sometimes taught.

First, the conjunction connecting “pastors and teachers” is “kai”. It simply refers to a connection between two things. The other conjunction translated “also” (de) not only indicates a connection between two things but it also emphasizes there is something different when the connected words or phrases are compared. Often both of these conjunctions are translated “and”, but I have rendered them in a manner which accentuates their core meanings. Second, evidence the “pastors and teachers” are connected as one gift is shown by the fact these two nouns share the definite article “tous”. This article appears a total of four times in verse 11, which signifies there are four separate gifts listed. The other three occurrences of “tous” are coupled with each of the first three gifts listed.

“Apostles” (tous . . . apostolous) are the first gifted ones cited who Jesus Christ gave to the Church. This word literally means ones sent from, and thus, ones dispatched. They were sent forth to establish a message, and Paul was the central one Jesus Christ chose to deliver His message of God’s Grace to the Body of Christ (Gal. 1:1 – 2:10, note 1:1 and 2:8; Titus 1:1-3). A number of other “apostles” are mentioned in the Book of Acts and Epistles who worked in association with Paul so the “administration of the grace of God” would gain a foundation throughout the far reaches of the inhabited world (Eph. 2:20; 3:2-5; Col. 1:23).

“Prophets” (tous . . . propheetas) are recorded second as gifted individuals given for distribution of the gospel. This noun consists of two words which literally mean speech beforehand. As used in the Bible, a prophet is one who transmitted an original message received from God to those for whom it was intended. The content of a prophet’s message could include historical truths, present events and future realities. Before the message our Lord delivered to the Church was written down, prophets were the channel through whom God’s Word was brought to Christians (Acts 13:1; 1 Cor. 14:1, 29-33). Many of those designated as “prophets”, including Paul, were also gifted “apostles”. The purpose of both “apostles” and “prophets” was to institute the groundwork needed to launch the gospel. Then, both of these gifts ceased after the message had been adequately received from Jesus Christ, recorded, and circulated throughout the Church (1 Cor. 3:10-12, 13:8-13; Eph. 2:20). These are two of the gifts God “rendered inoperative” (katargeo) 7  when His need for them became obsolete.
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7    This compound word comes from three Greek words meaning  down,  not  and  work. Occurring four
times in First Corinthians 13:8-11, it carries the idea of idling down to a non-working state.

The third group of persons mentioned as gifts given to the Church are “evangelists” (tous . . . euaggelistas). This is also a two part word meaning announcers of good. It is built on the same root as the noun “gospel” (euaggelion), so evangelists are those who proclaim the good news of the gospel message. Evangelists replaced the “apostles” since the need to receive and establish revelation of truth had been completed. Certainly “evangelists” are to personally carry the gospel to those who are in unbelief and headed toward eternal condemnation. However, the emphasis of this passage focusses on how these individuals were given to the Body “toward the preparation of the saints” (v. 12).

So, the primarily reason evangelists are mentioned here is in regard to their job of training other believers in the art of sharing the gospel. The eternal truths of Scripture never change. Nevertheless, because biblical realities must be related to the lost in light of prevailing societal views, constantly changing philosophies and varying beliefs among people in different geographic locations, Christians need continuing education so we can evangelize our generation. Gifted evangelists insure each Body member can know how to effectively urge all people, with whom we come in contact, to believe the salvation message (1 Cor. 2:1-5; Col. 4:5-6).

Finally, “pastors and teachers” (tous . . . poimenas kai didaskalous) were given to the Church. “Pastors” (poimenas) are those who shepherd a flock of sheep. The noun form of this word occurs only here in the New Testament. However, an action form is used in two other passages which indicate Church elders are to be involved in shepherding the flock of God (Acts 20:28; 1 Pet. 5:2). It is necessary for those who fill a pastoring roll as trainers in the Body of Christ to also be “teachers” (didaskalous). This noun describes those who can instruct believers with Scriptural truth based on a time-tested knowledge of the Word. In addition, this biblical understanding must be combined with godly character – a lifestyle worthy of respect – in order to have a lasting, positive impact on the Church (Phil. 3:17; Titus 1:6-9; 1 Pet. 5:1-5).

In the same way as evangelists replaced the apostles, prophets were replaced by the pastor/teachers. Paul and other prophets orally received truth from God for the purpose of delivering it to the Church.  Subsequently, they wrote it down and it became our permanent record of Scripture (1 Cor. 3:10-12; Eph. 2:18.). Now, pastor/teachers, who replaced these prophets, study this record and help members of the Body comprehend it (1 Tim. 5:17; Titus 1:9; 2 Peter 2:1).

In contexts where “pastors and teachers” are discussed, they are consistently represented as a plurality of gifted members provided to train the Body and are never spoken about in terms of being one individual, even when a gathering of believers was few in number (Acts 12:1, 20:28; 1 Pet. 5:2). Also, these gifted ones are never designated by a position held in the Church. Furthermore, they are never called Reverend or given celebrity status. In contrast, they are regularly portrayed as self-supporting servants (Acts 20:32-35; 1 Cor. 9:6-18; Phil. 4:18; 1 Thess. 2:6; 2 Thess. 3:7-10). Pastor/teachers are simply presented as one of the cogs in God’s spiritual machine, the Body of Christ, specifically to educate the other members so all can participate in the “work of ministry” (Eph. 4:12). God did not intend for them to be perceived as more important than other members who faithfully contribute to the Body through the exercise of their gifts (Rom. 12:16; 1 Cor. 12:24-25). Actually, the Word never gives the idea any one gifted individual should be primary or dominant in any assembly; that designation is reserved for Jesus Christ, alone (Eph. 4:15-16; Col. 1:18, 2:19; Heb. 4:14; 1 Peter 5:4).

This list is not intended to represent a complete record of all gifts which endure during this administration of Grace. These gifted individuals are simply involved in preparing Christians for the work of ministry, which is clarified by the upcoming context. Additional gifts mentioned in the Epistles, excluding ones having passed off the scene, are designed to serve the Body in order to fulfill every other need.

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Provision for Growth in the Church Part 3
Ephesians 4:11-12
Part 3
By Chuck Schiedler

12)  “toward  the preparation of the saints, for the work of ministry, resulting in the building up of the body of Christ,”

The reason Jesus Christ gave gifted members to mentor the Body with Christian norms is “toward the preparation of the saints”. The preposition translated “toward” (pros) directs these Church trainers to the goal which they are to pursue. Their purpose is to follow a course which will accomplish the “preparation” (katartismon) of all the other believers so they will be competent to do the “work of ministry” (2 Tim. 2:2). This word is derived from a noun which transliterates into the English word artisan (artisis) prefixed by “kata”, indicating repetition. Their combined meaning is to perfect something, often by restoration. This noun occurs only here in the New Testament, however, its action form is used for the restoration of fishing nets, unity among believers and Christians who are contemplating sin (Matt. 4:21; 1 Cor. 1:10; Gal. 6:1). It is also used to describe the preparation of a disciple, Jesus’ earthly body and the ages during creation (Luke 6:40; Heb. 10:5; 11:3). As this word applies to believers, we need to be re-crafted with godly knowledge and character to be prepared or equipped for ministry (2 Tim. 3:17).

When people are first saved, our ultimate destination to be with the Lord forever is based solely on the positional righteousness we have in Christ (2 Cor. 5:21). Then, spiritual restoration must begin, which will prepare us to serve the Lord during this lifetime. For this process, “pastors and teachers” were given as trainers to equip us “for the work of ministry”. The noun translated “ministry” (diakonias) is a very interesting word built from the noun “konia”, meaning dust, and the preposition “dia”, which means through. This word describes a person involved in busy-ness of any kind, whose activity is illustrated by kicking up dust throughout the process of purposeful movement. For believers, this spiritual business consists of promoting the truths of the gospel through the conduit of transformed lives empowered by the Spirit.

“Diakonia” is the primary label found in the Epistles to define Christian “ministry” (Rom. 12:7; 2 Cor. 3:7-9; 5:18.).8 Since this context connects every believer to this “ministry”, the indication is all Christians are in The Ministry. The importance of this truth bears repeating. Every single believer is to be involved in ministry, not just those who have a pastoral gift. God’s intent for all His children is for each of us to progress toward spiritual maturity, leaving behind our flesh-controlled infancy, in order for us to be effective for Him. All Christians can and should grow to become good examples, competent to counsel, able to evangelize and teachers of one another – “the work” of ministry (Rom. 15:14; Gal 6:1-2; Phil. 3:17; Col. 3:16-17).
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8   Paul also commonly uses the related noun “diakonos” to designate himself and others as “ministers” of
the Gospel of Grace (Rom. 15:8; 2 Cor. 3:6; Eph. 3:7; Col. 1:7).

As believers mature and spend more time carrying out ministry work; their efforts will cause “the building up of the body of Christ” (Eph. 4:12). The noun translated “building up” (oikodomeen) comes from two words which mean the building of a house and is often translated “edification”. The Body of Christ, the Church, is referenced by this house analogy both regarding a structure where God dwells and a place from which His truth is sustained (1 Cor. 3:9; Eph. 2:19, 22; 1 Tim. 3:15). This verse teaches: Optimal edification of the Church can only become a reality when all the saints are involved. Believers who grasp this concept should have renewed vigor in regard to their own life’s purpose as well as encouraging other members to exercise their Body-building gifts. As we have seen, according to His distinct purpose, God placed gifted people in the Body in a manner which pleased Him. A believer who realizes the important part he or she plays in God’s divine production, which centers on evangelizing the lost and edifying those who are saved, will be revitalized in regard to their individual service for the Lord.

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Provision for Growth in the Church Part 4
Ephesians 4:13
Part 4
By Chuck Schiedler



13)  “until  we  might  all attain  unto  the  unity associated with the faith and the full knowledge of the Son of God, resulting in a perfect man, resulting in the measure of the stature associated with the fullness of Christ,”

The conjunction rendered “until” (mechri) means until the point what is described in the preceding context is accomplished. Therefore, when those who possess training gifts help prepare members in the Body for the work of ministry, proliferating growth will result in the Church “until we might all attain” God’s high goal of “unity”.  The verb translated “we might . . . attain” (katanteesomen)  occurs in the subjunctive mode indicating  this  unity  can  only  be  achieved  when  “all” believers do their part. To properly train God’s army, Christian leaders must help members of the Body grasp this essential truth concerning each person’s responsibility and role within His plan (Eph. 6:1-18.). These leaders will be held  accountable for their job of teaching believers to fulfill our divinely prescribed duty both because they were gifted for this purpose and God’s goals for the Body cannot be met unless all Christians are involved (1 Cor. 1:10-15).

Back in verse 3, the subject of “unity” was introduced in conjunction with believer’s commonality around the Holy Spirit. In this verse, “unity” is “associated with” (genitive case) two interrelated things, “the faith” and “the full knowledge of the Son of God”. “The faith” is speaking about the body of truth we believe. It is used in the same way here as in verse 5 of this chapter. When believers are properly trained by evangelists and pastor/teachers in our comprehension and practice of the “faith”, we have the potential to attain Spirit produced “unity”.

In conjunction with this, Christians can also “attain” unity based on a “full knowledge of the Son of God”. The word “full knowledge” (epignoseos) is constructed from the preposition “epi”, meaning upon, and the noun “gnosis”, which indicates knowledge. This word not only expresses the idea of “knowledge”, but it indicates we can acquire knowledge on top of knowledge. It is routinely used by Paul to represent the concept of full or complete knowledge. Specifically, this “full knowledge” speaks of the complete understanding of truth God has given to be followed by the Body of Christ, the Church (Phil. 1:9; Col. 1:9-10; 2:2; Titus 1:1; 2 Pet. 1:3).

Furthermore, this “full knowledge” is associated with (genitive case) “the Son of God”. As believers progressively grasp the vast truths given for the Church revolving around the Person of God’s Son, Jesus Christ, an effective foundation is formed to “attain” a Spirit-centered “unity” in relation to the “faith”, which can then overflow into all phases of “ministry” (1 Cor. 3:10-12; Col. 1:28.). Believers who do not work together toward this goal demonstrate they are deficient in regard to understanding biblical instruction as well as being led by the Spirit.

When Christians become more unified around the truths which explain our relationship to, extol the virtues of, and contain directions from our Savior, growth materializes in us “resulting in a perfect man”. The preposition “eis”, translated “resulting in”, means in the direction of and points toward the destination of our pursuit – a “perfect man”. The adjective rendered “perfect” (teleion) most basically represents the nature of being complete. It is used to refer to the perfect or complete Word of God and the prophecy through which it was revealed (Rom. 12:2; 1 Cor. 13:10). It is also used metaphorically regarding Christian maturity and represents the goal of perfection we are to progress toward as we continue to be transformed into the image of Jesus Christ (1 Cor. 2:6; Col. 1:28; Heb. 5:14).

Paul’s use of the phrase “perfect man” in this verse is related to the terms “new man” or “inner man” used in his other Letters (Rom. 7:22; 2 Cor. 4:16; Eph. 2:15; 4:24). These designations represent our righteous standing before God and characterize the ability we now have to overcome sin by His indwelling Spirit. Subsequent to being placed in the Body, we are directed to “put on” this “new man” by integrating the qualities of Christ into our mortal bodies (Rom. 8:11; 13:12-14; Eph. 3:16; 4:24; Col. 3:9-11).

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Provision for Growth in the Church Part 4 Continued
Ephesians 4:13
Part 4
By Chuck Schiedler

When believers undergo this spiritual transformation, we experience a reality “resulting in the measure of the stature associated with the fullness of Christ”. The noun “fullness” (pleeromatos) is similar in meaning to the word “perfect” (teleion) used in the last phrase. Regarding Christ, this word is used to explain how God was pleased for “all the fullness to dwell” in Him, the One through whom He accomplished the reconciliation of mankind. It also speaks of “all the fullness of deity” which presently resides in our risen Lord (Col. 1:19; 2:9). Then, Colossians 2:10 expresses how we are absorbed into this same “fullness” when the participial form is used to express “we have been filled in Him”.  Following this statement, Paul delineates a number of wonderful eternal realities which explain the completeness we possess in association with our Savior (vv. 11-15).

In this same vein, the Body of Christ, the Church, is spoken of as being the “fullness” of God since He presently sees us through the righteous filter of Christ, our Savior, Lord and Head (Eph. 1:22-23). Proceeding forward in the heavenly story of Ephesians, Paul prays that we might “be filled in the direction of all the fullness of God” as we learn to integrate the truths set forth in the first three chapters (3:19). This “fullness of (or associated with) Christ” consists of all the righteousness and holiness of God we see revealed in the image of our Savior. Because of our position in Christ, His “fullness” can now become part of us when we cloth ourselves with the new man by submitting to His Spirit. In this way, we can exhibit a living-demonstration of His character which is detailed in His Word (Rom. 13:14; Gal. 3:27-28, 5:16-18; Eph. 5:18.).

The same “measure” (metron), or amount, and “stature” (eelikias), or size, which is associated with the “fullness” found in Christ, is also available for believers. This speaks of the incredible extent we have at our disposal to be transformed into Jesus’ perfect completeness. As we gain insight into this celestial truth and learn to incorporate it by Spirit-renovating power, amazing change can happen in our lives “far beyond which things we can ask or think” (Eph. 3:20). Believers who take this path will mutually and successfully participate in the ministry-journey to which God invites each of us.

                                                                                             to be continued . . .

Appendix I:

A question may arise about whether Paul’s use of  the word “gift” (dorea), meaning  free gift, in this verse describes the same gifts as the word “charisma”, meaning unmerited gift, used in other contexts (Rom. 1:11, 12:6; 1 Cor. 1:7, 12:4, 9, 28, 30-31). These two words for “gift”, occurring with “grace” (charis) in the following passages, provide ample evidence they both refer to spiritual gifts which are active in the Church today. First, “charis” is used in a similar manner related to both “charisma” (Rom. 12:3, 6) and “dorea” (Eph. 3:7, 4:7). In Ephesians 3:7, “grace” was the source from which Paul received the “gift” (dorean) making him a “minister” of the gospel. This gift was employed in conjunction with his other gifts of prophecy, apostleship and tongues to distribute the administration of the Grace of God (Acts 13:1; Romans 12:7; 1 Cor. 14:18; Eph. 1:1, 2:20, 3:2-3, 7).

Next, “charisma” and “dorea” are used interchangeably in Romans 5:15-17. Both define the “gift” believers possess through Christ referring to that which results in righteousness and qualifies us to reign in life. This usage confirms they can define duel aspects of the same thing. Finally, Paul speaks twice about a “gift” (charisma) possessed by Timothy while using present tense verbs which shows it is actively functioning in him (1 Tim. 4:14; 2 Tim. 1:6). These occurrences demonstrate “charisma” is not only used to describe manifest or sign gifts which ceased when Church revelation was complete, but it also refers to gifts which endure (1 Cor. 1:22, 12:7, 13:8-13, 14:22). These uses of the words for “gift” (dorea and charisma) in the post-Acts Epistles (Ephesians and First & Second Timothy) define both the free and unmerited nature of our present day spiritual gifts.

Appendix II:

Much debate has risen from the way Paul quotes Psalm 68:18, because he renders the final phrase of this verse, “he gave gifts to men”. Whereas, literal translations, such as the King James Version, translate the Hebrew, “thou has received gifts for men”. The Septuagint similarly reads, “thou has received gifts for man”. These translations support the teaching in this Psalm that God will receive the “spoil” of victory over Israel’s enemies then reserve it for His people. No one knows exactly how Paul arrived at his translation of this verse, but it is very similar to The Targum, an Aramaic paraphrase of the Hebrew text, containing notes inserted by Rabbis. This was the most common Old Testament used by Jews in Paul’s day as well as before the Christian era. It reads, “you . . . gave them as gifts to the children of men”. Also, possible sources of Paul’s version are the pre-Christian Syriac Pegotcha2ta reading “You . . . gave gifts to the sons of men” and the Arabic version which says "and he gave gifts to men". Regardless from where this record originated, Christians should accept what is found in the text of Ephesians to be both legitimate and accurate in order to accomplish God’s purpose. For, Paul, like all Scripture writers, received the exact words he wrote under the leading of the Holy Spirit (2 Tim. 3:16; 2 Pet. 1:20-21). [StudyLight.org, Difficult Sayings, Does Paul misquote Psalm 68:18? Ephesians 4:8; John Gill’s Exposition of the Bible, Psalm 68:18]

Chuck Schiedler

chuckschiedler@yahoo.com


Old Testament quotes are from the KJV.
New Testament quotes are original translations by the author from the Greek text.

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THE STATE OF THE BELIEVER
By Charles Wages

Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. I know both how to be abased, and I know how to abound; everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through Christ which strengtheneth me. (Phil. 4:11-13)

It has often been pointed out that there is a difference between the standing of the believer and the state of the believer. Our standing as a child of God never changes. Since trusting Christ as Saviour, we have been placed in an eternal position by the eternal salvation that God has so graciously given. However, our state as to how we act and react while living in fleshly, earthly bodies has its ups and downs and changes as to how we live on earth.

Without pursuing the difference between our standing and state, we will concentrate on the state of the believer. I believe the scripture given, (Phil. 4:11-13), refers primarily to the apostle Paul's life as he served God on earth. They, also, refer to the physical necessities in order to live for and serve the Lord in the ministry God had given him. This can be confirmed by the words hungry and full. However, that never seems to be Paul's primary concern, however necessary it might be. His primary concern was how to fulfill the ministry God had given him to preach, teach, and to help others serve the Lord. He wanted his state to be one in which his life would count for God. Therefore, his state was not just one of being hungry or completely satisfied.

God is interested in our emotional state, that is how we act and react to events, personal relationships, and the ups and downs that attend our human lives. The book of Philippians is characterized by the words joy and rejoice, and encouragement to trust the Lord to take care of us in every circumstance. Read and reread that wonderful passage in Philippians 4:5-7:

Let your moderation be known unto all men. The Lord is at hand. Be careful for nothing, but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God which passeth all understanding shall keep your hearts and minds through Christ Jesus.

The expression be careful for nothing is encouraging us to not be anxious or apprehensive about conditions beyond our control. The apostle Paul endured terrible experiences, physically and emotionally, and spiritually. However, he was able to write words of encouragement to believers. In 2 Corinthians 1:8, he accounted his troubles in Asia and then wrote, in that we despaired even of life. To despair utterly means to give up on life, physically, emotionally and spiritually. How refreshing to read what the Spirit led Paul to pen in 2 Corinthians 4:8:

We are troubled on every side, yet not distressed; we are perplexed, but not in despair; Persecuted but not forsaken, cast down, but not destroyed.

And then to write in 2 Corinthians 4:18,

While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal.

God is able to lift us from the depths of despair to the heights of heavenly joy. What truths to aid us in our emotional state! Yes, it is possible to be well fed physically, but down in the dumps emotionally.

God, no doubt, is interested in our state as to the daily necessities of food, shelter, clothing, etc. However, the most important aspect of our lives is our spiritual state. God is interested in the well-being of all His children. To illustrate this, the Word of God is often referred to as food items. For example, we read of milk, honey, bread in reference to the Scriptures. Its possible to abound and be fed as to the physical necessities and be starving spiritually! We could be rich in this world's goods and be starving spiritually. This is the state of the majority of people in the world system. The wonderful verse in Philippians 4:19, doesn't just apply to our physical needs.

But my God shall supply all your need according to his riches in glory by Christ Jesus.

We remember the warning of our Lord to a person who wanted his brother to divide his inheritance with him.

Take heed and beware of covetousness; for a mans life consisteth not in the abundance of things which he possesseth. (Luke 12:15)

The spiritual state of the believer is of utmost importance to the Lord. This speaks of our relationship to the Lord and determines the course of our lives as to the here and hereafter, the temporal and the eternal. To be healthy physically, we must eat the proper food; to be emotionally stable, we have to trust the Lord to strengthen us; to be strong and sound in the faith, we must partake of Gods spiritual food, the Word of God.

Our state vitally affects our life and service for the Lord. When we are emotionally upset and distraught, it is difficult to live and serve God. When we are spiritually bankrupt, it is impossible to serve in an acceptable way the Lord who loves us so much.

Yes, our standing as believers is secure; our state is sometimes shaky. God is taking care of our standing (Col. 2:10), we are greatly responsible for our state. We should depend upon God's ever present help to sustain and stablish.

I can do all things through Christ who strengtheneth me (Phil. 4:13).

We often speak of the state of the Union, the state of our affairs, or our state of mind, but what about our spiritual state? It is so easy to become cold, indifferent, and even spiritually dead. It concerns more than our physical which can be a state of mind. It concerns our hearts. It involves more than our relationships with people. It concerns our relationship to the Lord and His Word. It is one thing to be content with our physical condition, but quite another to be content and self-satisfied with our spiritual condition. It is of utmost importance that believers stay close to the Lord through prayer, study of the Word, and fellowship with His children. We should be concerned with the spiritual condition of God's children. We can do this by being spiritually strong ourselves. Consider what Paul wrote in Colossians 4:7:

All my state shall Tychicus declare unto you, who is a beloved brother, and a faithful minister and fellow-servant in the Lord.

Also in Philippians 2:19-20:

But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of good comfort, when I know your state. For I have no man, like minded, who will naturally care for your state.

May we be able to help others in their spiritual lives by being strong in the Lord ourselves.

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SATAN AND THE TRUTH
by C. R. Stam


         "If any man be in Christ he is a new creation..." (II Cor. 5:17).

         "For we are His workmanship, created in Christ Jesus..." (Eph.2:10).

         "And ye are complete in Him..." (Col. 2:10).

         "In Christ!" What a glorious truth! What a high and holy  position! No religious ceremony, neither circumcision nor baptism, needed to make us spiritually complete. God only asks now: "Walk worthy of the vocation where with ye are called" (Eph. 4:1).

Many Christians are satisfied with salvation through the blood of Christ, but God wants us to have much more than this. He wants us to have "the full assurance of understanding" (Col. 2:2), to know the security, the blessedness, the glory of a position in Christ. He wants us to know "the exceeding riches of His grace" (Eph. 2:7), and to enjoy "all spiritual blessings in heavenly places in Christ" (Eph. 1:3).

         But Satan does not!

For proclaiming these glorious truths the Apostle Paul was bitterly opposed on every hand, even by some saved religious leaders of his day.

And Satan has not changed!

Proclaim this message today and "your adversary the devil" will soon be roused to action. He hates this message of grace which the glorified Lord revealed through Paul (Eph. 3:1-3) and let us not be asleep to the fact that, as in Paul's day, he will again seek to use even saved religious leaders, evangelical "big guns," if he can, to oppose it, thus robbing Christ of His glory and believers of their blessings.

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An Indisputable Fact
by Pastor C. R. Stam




The theological confusion in the Church today is basically the result of her rebellion against the authority of Paul as the divinely-appointed-apostle for the present “dispensation of the grace of God”(Eph. 3:1-3).

On every hand Paul is referred to merely as one of the apostles, sometimes even as one of the twelve, though the record of Scripture proves that he could not possibly have qualified as one of the twelve (See Matt. 19:28 and cf. Acts 9:1).

In Galatians 1 and 2 the Apostle throws down the certificate of his apostleship, as it were, to those who questioned it in his day. He opens his argument with the declaration:

“…I certify you, brethren, that the gospel which was preached of me is not after man.

“For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ” (Gal. 1:11,12).

The Scriptures teach beyond the shadow of a doubt that Paul’s apostleship and message were absolutely unique and separate from that of the twelve or of any who had preceded him. This is what Christendom as a whole has refused to accept. Is it any wonder, then, that they confuse God’s prophesied kingdom program with “the mystery,”committed to Paul for us in this present dispensation?

The Scriptures emphasize not only the Apostle’s constant use of the first person pronoun, “I,”“me,” “my,” but the unique character of his apostleship and message. Ignore this fact and confusion must inevitably result; accept it and a hundred seeming contradictions in Scripture disappear.

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Inexcusable
by Pastor C. R. Stam



      The second chapter of Paul’s Epistle to the Romans is a dark, sad passage, but it opens the door to the richest blessing the human heart can contain: salvation by grace.

The opening words: “Therefore thou art inexcusable,” are blunt indeed, but God exposes our sinful condition only so as to save us from it.

This is where most philosophies and the Bible clash head-on. Most philosophies close their eyes to the sinful nature of man. They argue,generally, that man is inherently good, while overwhelming evidence bears witness that he is inherently bad. Therefore human philosophy offers no salvation from sin and its just penalty. Only the Bible does this with its“gospel [good news] of the grace of God.”

In Paul’s day the Greek philosophers condemned the uncivilized pagans for their open immorality and wickedness. But while preaching virtue these moralizers themselves practiced vice, and God said:

“Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest does t the same things” (Rom.2:1).

It is the same today. Multitudes of self-righteous people are outwardly cultured and moral, but they forget that God looks upon the heart and sees hate as murder, jealousy as theft and the lustful look as adultery. He considers, not what we do, outwardly, but what we desire to do or wish we dared to do. He sees the desires and motives of the heart.

But thank God, “Christ died for sinners” — guilty sinners, and all who come to God by faith in Christ are “justified freely by His grace, through the redemption that is in Christ Jesus”(Rom. 3:24).

“Inexcusable,” or “justified freely by His grace,” through faith in the Christ who died for our sins? Which will it be?

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REJOICING IN RECONCILIATION
By Charles W. Wages

And, having made peace through the blood of His cross, by Him to reconcile all things unto Himself; by Him, I say, whether they be things in earth or things in heaven. And you, that were sometimes alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable and unreprovable in His sight. (Col.1:20-22)


How we should rejoice in the mercy of God! When we realize that the world was alienated by sin, we can see the necessity for God to institute His great plan for reconciliation. We will mainly consider this great truth from the cross of Christ to its further development in the epistles, especially of Paul. In Romans 5:10, we are told:

For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life.

This very clearly teaches that reconciliation is dependent upon the death of Christ. This is God's way of reconciling the world and individual sinners to Himself. God doesn't need to reconcile Himself to the sinner, but the sinner needs to be reconciled to God. It is totally a one way street. God hasn't done anything wrong. In family or business disputes, it is usually true that both parties are wrong, For instance, in I Corinthians 7:11, the apostle Paul instructs the departing wife to be reconciled to her husband. However, in the case of the world, we are shown that all the world has become guilty before God (Romans 3:19). Knowing that God so loved the world, we can readily understand why He was willing for His only begotten Son to die to provide reconciliation whereby sinners can be saved by simply believing:

That Christ died for our sins according to the scriptures; and that He was buried and that He arose again the third day according to the scriptures. (I Corinthians 15:3-4)

Another great truth involved in the study and understanding of reconciliation is that through the death of Christ, Jew and Gentile have been brought together in one body. It should be understood that in the major portion of God's Word, there was the distinction made between the Jew and the non-Jew (Gentile). When we see this, the Old Testament, Gospels, and the first part of the book of Acts become more meaningful. In the book of Ephesians we are taught that Gentiles were without Christ, being aliens from the commonwealth of Israel. The use of the word aliens shows that Gentiles were alienated, consequently the need to be reconciled. Ephesians 2:11-18 then proceeds to show how God reconciled both, Jew and Gentile, into one body. Then it is summed up in Ephesians 2:16:

And that He might reconcile both unto God in one Body by the cross, having slain the enmity thereby.

Both, Jew and Gentile, were guilty before God. Since Israel rejected Christ and God's offer of the Kingdom, they were set aside and became outsiders as well as the Gentile. Both needed to be reconciled to God. The means for this was the death of Christ on the Cross. The person to be commissioned for the work or ministry of reconciliation was the Apostle Paul (II Corinthians 5:17-20). It is through the Apostle Paul that we are introduced to the joint body in which there is neither Jew nor Gentile (Ephesians 3:1-10). Our heavenly Father makes no distinction between Jew or Gentile today in saving the lost. The grace of our Lord Jesus Christ saves to the uttermost, all who come to Him by faith in the finished work of Christ on the cross. In Colossians 3:11 we are told:

Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free; but Christ is all and in all.

Not only has God reconciled the world and the Jew and Gentile into one body, the Church, but we can rejoice in reconciliation to know this includes every individual who comes to Christ. In the great and important passage found in Colossians 1:20-21, we find that God has reconciled all things unto Himself. This includes even the creation that was affected by the original sin of Adam. However, God, through Christ, has even taken care of the redemption and restoration of His creation (Romans 8:21-22). It is so important to see, though, that God is interested in the individual. Notice in Colossians 1:21:

And you, that were sometimes alienated and enemies in Your mind by wicked works, yet now has He reconciled in the body of His flesh through death to present you holy and unblameable and unreprovable in His sight.

This great truth of reconciliation is clearly taught in II Corinthians 5:14-21. This needs to be read and studied carefully. It teaches us of so many things, but we see that when God reconciled the world to Himself, He provided for individuals that would believe the gospel of God's grace. In verse 20, of the above passage, stress is laid upon the individual. Notice the underscored pronouns, (underscoring is made by the writer), in the following Scripture:

Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God.

It is wonderful to see the results that have and will be accrued by God's act of reconciliation. These should make us rejoice in reconciliation. First, we see that old things have passed away. These old things not only consist of sins, but the letter of the law and the ordinances and requirements of the law. We also see that all things are become new. Not only a new life, but new ways of looking at life. Also, the new man, the Church which is Christ's Body, is now preeminent in God's plans and purposes (Ephesians 1:19-23). Practically, it enables us to have new friends, new relationships with our heavenly Father, other believers and ourselves. Also, a brand new outlook and future. REJOICE IN RECONCILIATION!

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A Changeless God In a Changing Age
By Dr.  Lloyd A. Peterson



This message comes to us from the 27th Psalm. It is a song precious to the hearts of most Christians. David wrote this Psalm probably after his experience of II Samuel 21:15-17. You must read this portion to understand the Psalm. David was evidently aged when he went out to war with these Philistines. He very nearly lost his life in the battle. His friends said, 'Thou shalt go no more out with us to battle, that thou quench not the light of Israel.' In Hebrew and the Chaldee this Psalm is captioned 'ledavid' which is 'to and for David'. It is the testimony of sweet confidence in the living God.

There is a confidence because of divine protection. Verses 1-3. Confidence is given in the realm of spiritual, mental and physical anguish. He declares, 'When the wicked ... ' Verse 2. 'Wicked' here is not personified; it is wickedness in general. The Hebrew word is 'ra-a'. It means the breaking up of all that is good and desirable. If a Greek word were chosen it would be 'poneros', which is moral depravity and corruption. A day like this is not only spoken of as coming but some of us believe that it is here. We who have children and grandchildren care for their souls and we are tempted to worry. But let the age come, twisted and warped as it is, we may have confidence in the living God that He cares for His own. Isaiah said of Him, 'When the enemy shall come in like a flood, the Spirit of the Lord shall lift up a standard.' Isaiah 59: 19.

Again the Psalmist declares, 'Though an host should encamp against me.' Verse 3. This is MENTAL ANGUISH. It is a picture of the threats about us. None of these have actually engaged us in struggle yet, but they are like the Philistines encamped round about Israel. It engenders a spirit of uneasiness. It disturbs the rest that belongs to the chosen of God. Our Heavenly Father wants us to rest in the Lord. These threats come to all of us at all ages of life, but God says that we should not be disturbed. David in the Psalms says, 'I shall not fear'. Dearly beloved, God does not permit one thing to be an accident in your life. We call them such but this is improper. Our Father knows what we have need of and when we need His protection. Sometimes the Lord lets the host encamp about us so that we may more carefully examine both ourselves and our God. The host sometimes becomes His tool to make us a vessel unto honor. A dear brother in the Lord gave me a piece of paper. It had this message on it: 'The present circumstance which presses so hard against you is the best shaped tool in the Father's hand to chisel you for eternity. Trust Him then. Do not push away the instrument lest you lose its work.'

Once more the Psalmist declares, 'Though war should rise against me.' Verse 3. This is PHYSICAL. This is actual contact with the enemy. It is not only threat but experience in the physical. We all know what this is and will as long as we live in these bodies. Young people are not so cognizant of this but time brings all face to face with this issue -- the care of the physical.

What about age? With it come infirmities. Oh, how rich the Word is here!  David said, 'I will be confident.' How could he say this? If you care to study, read on in the Psalm. David begins to pray and as an old pilgrim along life's road he wisely asks for some items of life, even in late years, that God sees fit to give all those who seek His guidance. No wonder we may say 'Selah' (think of that) for this is our unchanging God in this changing world.

David wrote this Psalm when he was aged. He probably was tempted to feel that the days of his usefulness were over. (As suggested, read II Samuel 21:15-17.) He was told that he should not go out to battle any more. He was not able and capable as in former days. David was told that he should not 'quench the light of Israel'. It is not the easiest experience in life to be set aside from service. This is what Paul dreaded most. 'Lest I myself should become a castaway (set aside or disapproved)'. I believe that the Scripture teaches that until God takes us to heaven we are used of Him. When David saw that this particular phase of his ministry had come to an end he said, 'There is more for me to do, that will I seek after'. In so many words he declared that there was a ministry of prayer and through this he would reach areas that he had not before touched for God, and in this, confidence would be restored. By such communion several experiences would be his:

No. 1 - Prayer would reveal God's presence. Verse 4. 'I wiII seek ..... that I may dweII in the house of the Lord. ' He was speaking of the sanctuary. He knew what he would see there. There he would see the candlesticks, the table of shewbread, the altar of incense, the Mercy Seat, etc. These all spoke of God and His faithfulness and care for the children of men. In short, these items of furniture revealed the person and the nature of God. They spoke of God and His undying love for man. No one could abide here and ever worry. The storms of life that come with age, or any period of life in this age or any age, must abate when we stand in the presence of God. It is impossible as a Christian to have communion with God and worry at the same time. Do you remember what Martha said when Jesus came to the grave of her brother? She said to the Master, 'If thou hadst been here. ' There is a motto that reads: 'If I could hear Christ praying for me in the next room, I would not fear a million enemies; yet distance makes no difference, He is praying for me.' Try, my friend, to spend time in the Holy of Holies; see what God's presence will do when you behold Him.

No.2 - Prayer would reveal His beauty. Verse 4. David said, 'To behoId the beauty of the Lord'. Another translation reads, 'To consider the pleasantness of Jehovah and to look upon Him with admiration in his temple'. David is saying, 'There is a great ministry for me even now and that is to reveal the beauty of the Lord.'  No one can abide in God's presence and not reveal and reflect God's person. Moses did when he came down from the Mount. I know that his (Moses') experience was unique, but II Corinthians 3:18 says that the Holy Spirit through the Word has a way of revealing the beauty of the Lord. 'But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. ' There is a tremendous ministry for all of us until Jesus calls us to heaven regardless of age. Think of it! While the world and its religion are so busy and taken with the peddling of their wares, denominationally and otherwise, God can use a few humble and dedicated souls to reveal HIS BEAUTY. Does not this verse in Corinthians teach us that this is possible? Be sure to note, however, it is through THE WORD. This by prayer brings us into His presence.

No.3 - Prayer would reveal his power and purpose. Verse 5. 'He shall hide me in His pavilion'. What is better than to know the power and purpose of God? This can be a reality in and by communion with the Lord. The word 'pavilion' comes from the words 'papilio' and 'papilion' which means butterfly. It signifies a tent made of cloth stretched out on poles which in form resembles the butterfly. Here God hides the trusting soul. Does it mean that a man in the Old Testament who felt the judgment of man and fled to the Tent Tabernacle and laid hold of the horns of the altar could feel security here; or does it mean that as God has taken and transformed the worm, a creature of dust, into the beautiful butterfly to flit about in glorious splendor, so He has done for those that trust in Him? Whatever it does mean, it speaks of the POWER and PURPOSE of God. When a believer learns this, that he is in God's tender and purposeful care, rest quickly comes to the searching heart.

May the Lord help up to find and take time for a ministry of prayer; then the above named pleasures will be ours.

Amen and love.

[nChrist]

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A HIGHER CALLING
Part 1 of 3
By Mel Flogel



REALITY


The pursuit of happiness is said to be part of the American dream. No doubt, whether consciously or subconsciously, pursuing happiness, and pursuing wealth or at least a feeling of financial security are part of the goals and dreams of us in the USA. Add to this a desire to have or maintain good health.

For many of us, these are pursuits and may remain that way, simply a dream and a goal never reached. For others, this pursuit has become more like a rat race at times. And as one person has said, "It's been a real rat race here, and the rats are winning". Nevertheless, these motivations have brought about many accomplishments by us as a people.

But I submit to you that there is much more to life than this, that there is a much higher calling to each one of us individuals, a much more motivational power available to us. And what's more it is close to each one of us, and not just a dream. I'm talking about a relationship with God so personal that He takes up residence in your very being. We have some big words for this including: salvation, righteousness, redemption, justification and reconciliation. All of these terms, clearly defined can help us to understand it, and appreciate it, and often times to get it in the first place.

But has Jesus Christ taken up actual residence in your very being? I do not ask you if you understand the concept, rather, I ask you, Do you have the reality of Christ in you? Have you experienced the indwelling of God in the person of Jesus Christ? Has the Spirit of God born witness with your spirit that you belong to Him? Have you received the Spirit of adoption Who gives you the sense and assurance that God is your Father by relationship? Do you know (by experience) what it means to be "in the Spirit" and not merely "in the flesh "?

In Paul's gospel, we find God using "great plainness of speech" and asking straight forward questions like this. God wants us to know where we stand with Him. Paul said, "examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you except ye be reprobates? II Corinthians 13:5)

Unlike the American dream, which can remain that way, only a dream, God's desire is for each one of us to have the reality of "Christ in you, the hope of glory" which is the seal of peace with God, sins forgiven, and eternal life. Paul explains this by saying "you were sealed with that Holy Spirit of promise which is the earnest (or down payment) of our inheritance until the redemption of the purchased possession, unto the praise of his glory ", (Ephesians 1:13-14)

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A HIGHER CALLING
Part 2 of 3
By - Mel Flogel -


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Secondly, unlike the American dream, God has brought salvation close to each one of us. In Romans 10:6, Paul announces, "say not in thine heart, who shall ascend into heaven? (That is to bring Christ down from above:) or, Who shall descend into the deep? (that is, to bring up Christ  again from the dead). But what saith it? The word is near thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. "

What Paul is saying, is that now because of the finished work of Jesus Christ in His death and resurrection, He has made salvation, righteousness, justification, redemption, and eternal life as close as believing the words. Now, the operation of God goes like this, "In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise. " (Ephesians 1:13) And again in Ephesians 2:13, Paul declares "But now in Christ Jesus you who sometimes were far off are made nigh (near) by the blood of Christ. "So, much more than a dream, God's calling is a reality and rather than a far off hope, all the spiritual blessings of salvation and sonship are as close to us as believing.

A SURE THING


Thirdly, the American dream holds no promise of being a sure thing, but look at what our Lord Jesus Christ announces thru Paul, "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed." (Romans 4:16) During this present dispensation, believing sets a process in motion. Paul called it conformation predestination. In Romans 8:29-39, he explains "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long: we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

So then, the promise of eternal life, righteousness, salvation, redemption, justification, and glorification are a sure thing for the one who believes. Once we believe, we become a member of the church which is the body of Christ. Each of these members is now predestined to be conformed to the image of Christ.

Salvation during this present dispensation of grace is all about the love of Christ for us, not our love for Him. Our love for Him is only a reflection of gratitude for His great love and longsuffering toward us.

These wonderful and sure promises are made possible because of two things. First it's possible because of the all-sufficient sacrifice made to God for our sins (called propitiation) (see Romans 3:25) which was made by our Lord Jesus Christ in Calvary's cross. Secondly, these promises, and this conformation process is possible because of the Holy Spirit's power and work in us after we believe. That's why Paul said, "Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ" (Philippians1:6) and "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Ephesians 2:10)

There is a teaching and a power which comes automatically to us when we believe. That's why Paul could say, "But ye have not so learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus; that ye put off the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind. And that you put on the new man, which after God is created in righteousness and true holiness." (Ephesians 4:20-24) And again to Titus, Paul wrote "For the grace of God that bringeth salvation hath appeared to all men, teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world." (Titus 2:11-12) So we have good news from our Lord Jesus Christ which was announced "afterwards" (Galatians 3:23) thru Paul that is a "sure" thing.