GRACE AND THE TRUTH - DAILY INSPIRATION

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The EXCEEDING GREATNESS of GOD'S POWER
PART THREE OF  THREE



As believers we fail to measure up to God's standard, but we have no Divine authority to lower the standard to the level of our failures. When we would do good, evil is present. The flesh lusteth against the Spirit and we may not do the things that we should. But the exceeding great power of God is available.

APPROPRIATION AND APPLICATION

Believers are exhorted to pray without ceasing (I Thess. 5:7). Quite a big order for one who has many other duties. But it is God's order. And the principle is always, "Be it unto you according to your faith. "

The believer is exhorted to study, to present, to resist, to let, to hope, to overcome, to live, to watch, to be vigilant and sober, to seek. Then there are many negative exhortations.

He is to put on the whole armour of God. He is to witness and work. He is to walk in the Spirit and make no provisions for the flesh. He is to yield himself to God and his members as instruments of righteousness. He is to put on the new man and to put off the old man. There is to be no let-up and no let-down; no unoccupied moments; no surrender to Satan or self; no compromise; but constant abiding in Christ, in fellowship and communion, yielded every moment to the Holy Spirit, saying with Paul, "I can do all things through Christ which strengtheneth me" (Phil. 4:13).

The believer is instructed to abstain from all appearance of evil (I Thess. 5:22). He is exhorted to keep himself unspotted from the world. "Love not the world, neither the things that are in the world" (1 John 2:15). In fact, there are several hundred admonitions, injunctions, orders, warnings, beseechings and rules for his Christian conduct.

Such is the price of victory. Paul practiced what he preached. How are we getting along? Our sufficiency is of God!

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Provision for Growth in the Church,
Part 1 of 5
Ephesians 4:13
By Chuck Schiedler,

Continued from the articles last June 2014


14)  “in order that we might  no  longer  be  infants,  being  wave  tossed  and carried around by every wind of teaching, in the gambling approach of men, in unscrupulousness, toward the method of deceit,”

Now that Paul has completed his description of how God’s spiritual organism, the Body of Christ, should function to carry out its mission, his focus turns to why this approach is all-important for Church members. Before discussing positive ramifications associated with the proper edification of believers (vv.15-16), in this verse he explains what can happen if we fail to follow this pattern for growth. The conjunction translated “in order that” (ina) introduces the purpose for which the Church is directed to activate God’s method of using gifted trainers to prepare believers for ministry (vv. 11-13). It is for the purpose that we might no longer continue as spiritual infants.

The word “infants” (neepioi) literally means not speaking, therefore it portrays ones who are naïve or senseless. The phrase “we . . . might be” (omen) is translated from a verb of being and, as such, refers to the essence of what we are. Christians should not remain in this vulnerable newborn state of existence, for this immature condition leaves us open to treacheries brought on by the world which are described in the rest of this verse. This verb also occurs in the subjunctive mode indicating the exercise of our choice to follow God’s path for growth can help us avoid the dangers associated with spiritual youth. As Christians become mature in Christ, taking on the “fullness” of His character, we position ourselves to “no longer” be influenced by the pitfalls of this age (Eph. 2:1-3; 4:13; 6:10-18.).

However, those who disregard this prescribed growth process will inevitably be “wave tossed and carried around by every wind of teaching.” The key word in this phrase is “teaching” (didaskalias), which means instruction. The same word is used to define what Christians are commonly told to embrace, but our “teaching” is to have its source in the truth revealed by God (Rom. 15:4; 1 Tim. 1:10; Titus 1:9). The “teaching” in this verse has its origin in the mind of men; it consists of every conceivable human philosophy. Paul heard this sort of “teaching” on Mars Hill in Athens. He consistently warns believers not to base our beliefs on these kinds of meager and fleeting thoughts (Acts 17:16-34; Col. 2:4-8.). Since the word “teaching” is in the genitive case, translated by the word “of”, the indication is we will be “wave tossed and carried around by every wind” (illustrations of being negatively controlled) as a result of an affiliation with faulty instruction.

If we allow human thinking to form even part of the teaching we depend on to live the Christian life, it will toss us around like waves. The participle “wave tossed” (kludonizomenoi) occurs in the present tense meaning this teaching’s turbulent effect on our minds and hearts will be continuous. Also, when we are influenced by the philosophies of man, we put ourselves in a position of “being” metaphorically “carried around” (peripheromenoi) by their instruction. This participle also occurs in the present tense which develops a picture of us being constantly driven by the “wind” of men’s counsel. Note, the adjective “every” (panti) is singular in number, which points out each individual viewpoint originating from men can wreak havoc on our way of life. Since these two participles also occur in the passive voice, the indication is believers who submit to this kind of teaching are not in control of themselves. On the contrary, they are propelled by an outside force, relentlessly thrown about by the ideas of this world.

Three prepositional phrases9 are now used to warn us about the devastating influence human thinking has on Christians. First, we are to beware of “the gambling approach of men”. Our English word ‘cube’ is derived from the noun “gambling” (kubeia). Just like cubes of dice are used to win a prize by random chance, in the same way, the world wants us to take chances in regard to how we navigate life. This “approach” is dangerous when compared with following God’s righteous standards recorded in Scripture, and it presents all sorts of moral hazards and dilemmas. The use of the preposition “in” (en) with the noun “gambling” indicates if believers operate in this realm, it will embolden them to be morally out of control. In essence, this adverbial phrase specifies those who act in this reckless manner will be “wave tossed and carried around by every wind” of human philosophy.

9     Prepositional phrases are made up of a preposition connected with one  or  more  substantives  (nouns, pronouns, participles, or infinitives). These constructions accomplish a more extensive adverbial description of the action word or words they modify than any adverb is capable of when used alone.

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Provision for Growth in the Church,
Part 2 of 5
Ephesians 4:13
By Chuck Schiedler,

The second prepositional phrase is “in unscrupulousness” (en panourgia). The noun in this phrase is built from two words meaning all and working. It represents an unbeliever’s approach to life as they are indiscriminately willing to try all methods of behavior in order to accomplish an objective. Occurring with the preposition “en”, the indication is men will function in the realm of employing any action to reach their goals. The end of this lifestyle promotes a lack of ethical standards which encourages philosophies such as: The End Justifies The Means. This kind of thinking simply assists a person to be “wave tossed and carried around by every wind of teaching”.

The third prepositional phrase indicates believers who take this secular path will be directed “toward the method of deceit”. The noun “method” (methodeian) is a transliteration of this Greek word which consists of the preposition “meta”, meaning across, and the noun “odos”, meaning road. It describes how immature Christians will be led down a road which is associated with “deceit” (planees – genitive form). The word “deceit” specifies a wandering about and basically means to be led astray. It is used to describe how the deceptive nature of sin arises from the evil, supernatural realm and directs a person away from God (1 Thess. 2:3; 2 Thess. 2:11; 1 John 4:6).
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Contextually, the practices of “gambling” and “unscrupulousness” are used to entrap youthful believers “toward” (pros) or to the destination of these deceptive methods. The World, the Flesh, and the Devil employ any and all means in order to mislead believers, coupled with a wave-tossed and wind-blown atmosphere of moral confusion (Eph. 6:11; 1 Pet. 5:8; 1 John 2:16). Let us rather disavow these teachings and follow the “faith” which revolves around the eternally stable and benevolent ways of our Savior, Jesus Christ (Eph. 4:5, 13).

15)  “but, while actively practicing truth in love, let us increase all things
unto Him who is the head, Christ,”

The conjunction “but” (de) connects this verse with the former context. Also, it marks a change in subject matter indicating a departure from the perilous subject just discussed. Now, the focus is on how believers can use positive application of truth to accomplish the unified ministry outlined earlier in this chapter so we can benefit the Body of Christ (Eph. 4:1-13). The participle translated “while actively practicing truth” (aleetheuontes) is in the present tense, meaning this is to be done continually, represented by the words “while” and “practicing”. Since this term also occurs in the active voice, the word “actively” is used to emphasize this point of grammar. As believers actively and constantly apply the truth we have been given, we can advance spiritually toward “the measure of the stature associated with the fullness of Christ” (Eph. 4:13).

In most Versions, “aleetheuontes” is rendered “speaking the truth”, which only partly transfers its intended meaning into English. In actuality, the concept of speaking is not specified by the meaning of this word. The fact is this participle is simply built from the verb stem “aleeth-” which is also used to form the noun “truth” (aleetheia). Fortunately, the same present, active participial form of this word is used one other time in Galatians which provides a clearer picture of what it means (Gal. 4:16). In that passage, Paul asks the believers, “have I become your enemy while actively practicing truth (aleetheuon)10 in relation to you?” The surrounding context clarifies he not only taught these believers pertinent facts about the gospel, he also modelled those truths in his actions. As a result, he gained so much respect they would have done almost anything for him, which included giving him their good eyes to replace his defective ones (Gal. 4:12-15). These two passages use this same participial form to cover how putting truth into action should affect every aspect of our Christian lifestyle. This standard of living is readily observed in Paul’s example of well-rounded ministry recorded in the Word, as well as in the lives of early Church leaders who imitated him (1 Cor. 11:1; Phil. 3:17; 4:9). Simply put: Their motives, character and actions reflected what they taught.

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Provision for Growth in the Church,
Part 3 of 5
Ephesians 4:13
By Chuck Schiedler,



As believers seek to energetically practice truth, it is to be done “in love” (en agapee). This prepositional phrase means we are to express truth within our lives in a manner consistent with love. Love is the most basic expression of God’s character. A broad definition of it is any action which benefits others (1 Cor. 13:4-7; Rom. 12:9-21). If we are being led by the Spirit, application of truth will be at the forefront of our conscience with the resolve to direct our mind, heart and deeds. When our Christian practice is controlled by a loving expression of truth, we will not be promoting ourselves, but Jesus Christ (2 Cor. 4:5). Thus, the next phrase reads, “let us increase all things unto Him”.

The verb “let us increase” (auxeesomen) refers to the process of growth believers are to undergo. Occurring in the subjunctive mode, it emphasizes we need to take responsibility to fully know and properly apply truth in a loving manner. This, in turn, will cause each member of the Body to advance spiritually. The subjunctive mode combined with the aorist tense means we are exhorted to pursue growth until it is complete, an objective which in reality no one can achieve. However, we should do our best to actively communicate truth in a manner which can be used by the Spirit to effect growth in every believer by guiding their focus “unto Him”. The preposition “unto” (eis) means in the direction of Jesus, who is our “head”. The motives and actions of every believer should be dedicated to how we will individually and corporately glorify our Savior (2 Cor. 4:5; Col. 1:18, 28.). Not just some things in our lives are to be done for “Him”, but we do should direct the whole Body’s attention toward Him in “all things”.

The Lord is described here as our “Head”. Applying the idea Headship to this context, we are to consciously serve Him as the Administrator from whose mind truth originates. Then, this teaching is to be universally expressed in our being which will help us grow in the direction of conformity with His Person (1 Cor. 2:16; Eph. 4:20-24). Added to being our “head”, Paul also calls Jesus the “Christ”, the anointed one, the Messiah, God’s chosen Ruler whose Grace is to occupy the place of Rule in our lives (see Paul’s use of “Christ” in the following passages: Rom. 5:17, 21; 6:8-12).  In conjunction with this designation, “Christ” is also named as the one to whom we will all give an account of our actions (Rom. 14:10-12; 2 Cor. 5:10).

10    The participle in Galatians 4:16 differs in its ending because it occurs in the nominative singular form,
referring to Paul; whereas the one in Ephesians 4:15 is in the nominative plural form, referring to all believers. Other than this difference, the meaning of these participles is identical in both passages.


16) “out of whom the whole body, while being joined together and instructed together through the full supply of every joint, according to the working in the measure of each one part, produces the increase of the body resulting in the building up of itself in love.”

At first glance, this verse is very complicated. Therefore, it is beneficial to pinpoint the primary sentence around which the remaining parts of this verse revolve. This framework is: “the whole body . . . produces the increase of the body”. “The whole body” is the subject; “produces” is the verb; and “the increase” is the direct object. The phrase “of the body” (tou somatos) is in the genitive case indicating “the increase” the “body” produces is associated with “the body” itself. With this foundation, Paul concludes with the idea that activity within the Body of Christ results “in a building up of itself in love”. Grasping how the other phrases in this verse modify this skeletal sentence and how the truth of this verse relates to the extended context will help disclose how this “building up” takes place.

First, Paul says the source of this movement within the Body is “out of whom” (ex ou), that is, from our Head, Christ (Eph. 4:15; Col. 2:19). This statement is an outgrowth of verse 5, where we are told there is “one Lord”. Every believer needs to nurture their connection with and recognize they are individually accountable to the Lord Jesus in order to make a positive impact on the Church. To the extent that each member of the Body utilizes this access to our Lord, “the whole body” will increasingly practice dependence on its Head for direction and power. This activity will ultimately enable the Body to cause “the building up of itself” (1 Cor. 3:21-23; 8:6; Col. 2:19). How this dynamic happens is expressed by the two participles which read, “while being joined together and instructed together”. Then, Paul further describes how this Body-life is created by the phrases, “through the full supply of every joint” and “according to the working in the measure of each one part”.

The first participle rendered “while being joined together” (sunarmologoumenon) is a combination of the preposition “sun”, meaning with, affixed to the verbs “armozo”, to join (from which we get our English word ‘harmony’), and “lego”, to speak. The idea conveyed is when Body members speak in joint harmony with one another, while drawing upon power available through our Head, we further the preparation and maturation of the whole Body to carry out the Lord’s ministry (Eph. 4:12-13). Since this word is in the present tense, emphasized by the word “while”, we are to continually practice this constructive interaction. While persisting in this symphonic unity, the Body will figuratively make beautiful music together and proceed toward God’s purpose for the Church to become transformed into His “fullness”.

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Provision for Growth in the Church,
Part 4 of 5
Ephesians 4:13
By Chuck Schiedler,



Next, the Body builds itself up “while being . . . instructed” (sumbibazomenon). This participle is made up of two words which mean to put together. It is used to describe Paul “proving” (putting together) from the Old Testament Scripture that Jesus is the Christ as well as him “concluding” (putting together) from a vision that God had called him to evangelize in Macedonia (Acts 9:22; 16:10). Then, he uses it two more times similar to this passage in reference to instruction (1 Cor. 2:16; Eph. 4:16; Col. 2:2). As believers are effectively educated in a manner which results in putting together or understanding the process necessary to be conformed to the image of Christ, the Body is placed in a position to build itself up in love. Also, this participle occurs in the present tense form which indicates this instruction is to be ongoing.

Furthermore, both participles just detailed were written in the passive voice which means an action outside the Body causes this joining together and instruction. Since the Church is made up of members, the next two phrases clarify “every joint” (each believer) is the root cause of this activity. To begin with, these things are stated as happening to the Body “through the full supply of every joint” (Eph. 4:16). The compound word “full supply” (epichoreegias) is made up of the noun “supply” (choreegia), indicating abundance, prefixed by “epi”, which means upon (Phil. 1:19). This “full” or complete abundance each believer has in their possession is the medium “through” (dia) which the Body is built up. Contextually, this tremendous potential has its source in the exercise of individual believer’s spiritual gifts in conjunction with these Body members being perfected for ministry by mentors (Eph. 4:7, 12).

Next, unifying speech and instruction within the Church is achieved as gifted members function “according to the working in the measure of each one part” (Eph. 4:16). Our English word “energy” is derived from the noun translated “working” (energian). It has already occurred two other times in this Book in reference to the power of God available through the Holy Spirit, which enables us to change our own lives as well as minister to the Body (1:19; 3:7). When each believer exercises their gifts “according to” (kata) or in line with this divine energy, it will have a beneficial influence on the Church. In addition, as each member’s gifts are exercised “in the measure” (metro), amount or quantity of “each one part” (each Body member), maximum edification can occur (Eph. 4:7, 13, 16).

Summarizing, this “edification” occurs in the “Body” to the extent that “every joint”, “each one part” (every believer), draws upon the “working” of the Holy Spirit to activate the “full supply” and varying “measure” of the gifts with which each of us has been endowed. How much we participate is a personal choice, but all Christians should understand this is the primary purpose for which we were created anew in Christ. Then, Christ, our Head, will judge each of us in regard to how we live up to this responsibility (1 Cor. 3:10-23; 2 Cor. 5:10; Eph. 4:15).

Finally, Paul indicates the proper working of the Body will manifest itself in a manner “resulting in” (eis – moving it in the direction of) “a building up of itself in love” (Eph. 4:16). The noun “building up” (oikodomeen) is the same word which occurs in verse 12 and illustrates the building of a house. It is often translated edification which indicates improvement. Just as a property is improved with landscaping and construction, in the same way, the Body of Christ grows toward perfection through the efforts of each individual member who properly uses their gifts. Note how it says this edification is “of itself” or associated with (genitive case) “itself”. God does not cause the “increase” (auxeesin), growth or development of the Body to happen, this is left up to each individual Body member. Salvation is one hundred percent a result of the action of God. On the other hand, if any spiritual growth is to occur in the Body, believers are obligated to take the initiative by following His written instructions while walking in the power of His Spirit (Gal. 5:16; Eph. 5:15-18; Phil. 3:12-16; Col. 3:1-2, 12-17).

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Provision for Growth in the Church,
Part 5 of 5
Ephesians 4:13
By Chuck Schiedler,

Paul finishes his point by emphasizing how the Body is edified when Christians walk “in love”. The preposition “in” (en) means we are to live our lives in the realm of “love” (agapee). When a believer is controlled by this quality, he or she will act in a manner which is beneficial to others – the primary application of “love” (Rom. 12:9-21; 1 Cor. 13:4-7). Our need for this characteristic is repeated three times in this context alone (Eph. 4:2, 15, 16). Since the teachings in this passage express some divine qualities the Body of Christ is to implement, internalizing them will launch us on a path of experiencing “love”, for they represent the character of God who “is love” (Eph. 3:18-19; 5:1-2; 1 John 4:8.).

Concluding the exposition of Ephesians 4:1-16, if believers are to “walk in a manner worthy of the calling for which we were called”, we need to put on the qualities of humility, gentleness, longsuffering, and a supportive nature while lovingly endeavoring to walk in unison with one another (vv. 1-3). This is possible when our foundation of operation is built on God’s solid basis of the seven ones provided to accomplish this unity, supplemented by the gifted members Jesus Christ gave the Church (vv. 4-11). As individual believers continue to learn God’s truth, properly apply it, and become involved in ministry, spiritual maturity will materialize in all Body members who are affected (vv. 12-13). Also, this love-in-action will help Christians avoid temptations flung our way by the world (v. 14). Ultimately, all things in the lives of the saints are to move in the direction of our Head, Christ, as well as toward the building up of the Body (vv. 15-16).

A Spirit-assisted understanding of this context will lead to the realization each believer’s connection with our Head and the growth which happens in the Body of Christ are inseparable realities. These two goals can only happen simultaneously. God is “love” and He wants his children to fully participate in what He is. In simple terms, this passage illustrates how believers can experience the full extent of God’s love both as individual members and within Our Community. This is how the Body of Christ transitions from our position of God’s “fullness”, which we have in Christ, to the place we can make some progress toward becoming “the fullness of God” while we are still on earth (Eph. 1:23; 3:19; 4:13). Ultimately, this transformation will become complete when Christ returns and all His children will come into full conformity with His glorified image (Rom. 8:29; Phil. 1:6; 3:20-21; Col. 3:3-4; Titus 2:13).

Chuck Schiedler

chuckschiedler@yahoo.com

Completed and Revised: August, 2014

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

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Fellowship With God
by Pastor C. R. Stam


      Man, by nature, is afraid of God. When Adam first sinned, he should have gone immediately to God to beg for mercy and forgiveness. Instead he did just what millions are doing today: he ran and hid from God so that God had to come and look for Him, as it were, calling:“Adam… where art thou?” (Gen. 3:9).

Many people who consider themselves as good, morally, as those about them, or even better, nevertheless feel utterly ill-at-ease in a place of worship, where believers pray and praise God together. This is because in their heart of hearts they know that they have “sinned and come short of the glory of God” (Rom. 3:23).

Such, however, may come to know, love and enjoy God through faith in Christ. He was Himself God manifested in the flesh, come to earth in love to pay for our sins on Calvary’s cross, so that we might have“redemption through His blood, the forgiveness of sins according to-the riches of His grace” (Eph. 1:7).

Concerning those who respond in grateful faith and trust in the crucified, risen, glorified Lord for salvation, the Apostle Paul says:

“Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God” (Rom. 5:2).

Peace with God, and the fellowship which naturally results from this is the most precious treasure the human heart can contain. Yet our fellowship with Him here on earth is but the beginning. Read carefully Ephesians 5:25-27 and see how He took upon Him human form, and died, that He might have us for Himself forever:

“…Christ… loved the Church, and gave Himself for it… that He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.”

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THE REAL ENEMY
By Miles Stanford



"For sin shall not have dominion over you; for ye are not under the law, but under grace" (Rom. 6:14).

Hatred for others comes easy for some; but to fully hate one's old man comes hard for all. The Lord Jesus loves us too much to allow us to go on loving ourselves.

"The Christian's victory is not over others, but over himself. His sword is drawn, not to slay his fellowman, but to slay himself. He wins by losing. He triumphs by being defeated. He lives by dying. His crown is a crown of thorns. His throne is a Cross. His weapon is not strength but weakness.

"His victory is not found in establishing his own cause but in establishing that of his fellowmen; the poor, the sick, the disinherited, the brokenhearted, the wayward, the lost. This may be foolishness to men. But we must not forget that 'the foolishness of God is stronger than men' (1 Cor. 1:25).-F.J.H.

"How blessed it is to know, and at the same time how solemn to realize, that the sin of the child of God is against his Father, and that it is the love of relationship that is called into exercise about it---love which acts towards us 'for our profit, that we might be partakers of His holiness" (Heb. 12:10).

"It is impossible that He should treat it lightly; and it will be impossible in the end for any one of His own to treat it lightly either. Grace abides towards us; and because grace abides, sin cannot be permitted to have sway over the objects of it." - W.K.

"Let not sin, therefore, reign ... " (Rom. 6:12).

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Two In The Field And Two At The Mill
by Pastor C. R. Stam



 “Then shall two be in the field;the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left. Watch therefore: for ye know not what hour you Lord doth come”(Matt. 24:40-42).


How often the above passage has been interpreted to apply to our Lord’s coming for the members of His Body! At the rapture of the Church, it is said, two will be working in the field, when one will be taken to heaven and the other left to go through the day of God’s wrath, and so also with two women who may be grinding side by side at the mill: one will be caught up to be with the Lord and the other left behind.

But actually this passage cannot have anything to do with the rapture of the Body to be with Christ.

First, the truth of our Lord’s coming for the members of His Body was a secret first revealed by the glorified Lord through Paul(I Cor. 15:51-58; I T hes. 4:15-18.).

But from Matthew 24 itself it is still more evident that the passage cannot refer to the rapture.

True, the passage says: “The one shall be taken, and the other left”, but where and how will the one be taken, and what will be the lot of the one who is left behind?

From the verses immediately preceding, it is evident that the coming of Christ to earth to judge and reign is in view. This coming is likened to what happened in the days of Noah. The people ate and drank, married and gave away again in marriage, until the day that Noah entered into the ark, “and knew not until the flood came and took the mall away“. These people were not “taken away” to glory; they were “taken away” in judgment.

Since verses 40 and 41 are a continuation of this illustration, it is evident that the two “taken away” are taken away in judgment at our Lord’s return to reign, while the two who are“left” are left to enter into His millennial reign. This interpretation alone is consistent with the whole context in which we find this passage.

How much confusion would be avoided if the truth of the rapture of the Body to be with Christ were recognized to be what it is: a divine secret first revealed to Paul concerning the Church of this present dispensation, the Body of Christ.

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Do members of the "Body of Christ" have Guardian Angels?
Part 1 of 2
By Pastor Thomas Bruscha



      Paul's Epistles are written to the "Body of Christ"which comprise all believers through the "Gospel of the Grace of God" (Jew or Gentile) from the beginning of his special ministry until a future day in which the "Body" (whether asleep in the grave or alive) will be called up in to the air to meet our Lord Jesus Christ in the heavens. (Acts 20:24, 1 Corinthians 12:27; 1 Timothy1:12-16; 1 Thessalonians 4:13-18.)

      This church called "The Body of Christ" is a "New Creature" distinct from God's people of Israel who were called "An Holy Nation." The church which is Christ's Body was brought into being for God's secret purpose called "The Mystery" - "Which He kept hid from ages and generations but now is made known..." as Paul writes; "To the intent that now unto the principalities and power in the heavenly places might be made known by the church the manifold wisdom of God. (Ephesians 1:22,23; 2 Corinthians 5:17;Galatians 6:15; 1 Peter 2:9; Ephesians 3:1-10)

      In other words, God's purpose in saving us today in this "the dispensation of the grace of God" is for the purpose of teaching the angels in heaven, things that even they never knew concerning the many sides of God's wisdom.

      Most importantly, it teaches the Angels how God's wisdom in the Cross has defeated Satan and openly displays Satan's ignorance as God reveals the triumph of His wisdom and power over him. (1Corinthians 2:7-9; Ephesians 1:8; Colossians 2:13-15)

      In God's grace to us, He is using us to teach the Angels, and He will display us in the Heavens forever to demonstrate to the Angels "the riches of His kindness in His grace toward us" - (Ephesians 2:4-7)

      Since God's program for us involves teaching the Angels, and since this truth exposes the defeat, failure and doom of the devil and his angels, this truth and those who know it are in a spiritual warfare with "spiritual beings" Ephesians 6:10-12

      The armor God has given us is not "guardian Angels," but is the "truth," "righteousness," "peace," "faith" and "hope"found in our position in Christ. Furthermore, 2 Corinthians 10:4 tells us that the "weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds." They are not carnal (fleshly), but spiritual, for we do not fight against flesh and blood. Our weapon is spiritual. It is the Word of God.

      Therefore, Jesus Christ through Paul, His Apostle to us, warns us over and over not to be deceived; nor lured into the worship of Angels; nor to be spoiled of our rewards through Angels appearing to teach us another gospel or any other doctrine not found in Paul's Epistles for us. (Colossians 2:18; Galatians 1:8; 2 Corinthians11:13-15; 1 Timothy 4:1,2)

      Interestingly, Colossians 2:18 implies that those who would have you believe a message from an angel or to adore the Angels in worship, have never seen an Angel, though they may testify that they have seen an Angel.

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Do members of the "Body of Christ" have Guardian Angels?
Part 2 of 2
By Pastor Thomas Bruscha


       To the contrary, the Apostle Paul says much about Angels observing, listening and learning of God's grace from us:


"We are made spectacles to the Angels..."1Corinthians 4:9
"We shall judge the Angels" -1 Corinthians 6:3
We ought to obey the authority God has established "because of
the Angels" - (perhaps because they are watching our obedience)- 1 Corinthians 11:10
Our position "in Christ in heavenly places" is a show of the kindness and grace of God to the Angels who never had seen such grace - Ephesians 2:4-7
And it was God's intent in forming the Body of Christ to teach the Angelic Host about His "manifest wisdom" -Ephesians 3:10
Paul acknowledges that his words are heard before "the Elect Angels" - 1 Timothy 5:21  Today, we have the privilege and the ministry of using "the sword of the Spirit which is the Word of God" (particularity "the Word of His grace" to us;) and by using it we can assist in "spoiling principalities and powers" by the preaching of the Cross and thereby, through faith, save those (Jews or Gentiles) who were a part of the kingdom of Satan - "the power of darkness" and "translate them into the Kingdom of God's dear Son." - (Ephesians 6:17; Acts 20:32; Colossians 2:15; Ephesians 2:8,9; Colossians 1:12-14)

      As God's purpose for Israel centers around His kingdom in the earth, so God's purpose for us - the Body of Christ - centers around His kingdom in the heavens. Angels were used to help Israel by informing them and protecting them as a nation, in fulfillment of God's intent for the earth. However, today God is using the church, which is His Body, to help the Angels by informing them and warring against the spiritual wickedness in high places in fulfillment of God's intent for the heavens.

      The more one understands the uniqueness of the age in which we live and how it is that we battle in a spiritual warfare for the heavenly places the more insight is gained as to the ministry of Angels today. We, the Body of Christ, are teaching and warring in the heavenly places. We accomplish unseen victories as we "stand fast in the Lord and in the power of His might" using as the weapons of our warfare "the sword of the Spirit" and "praying always"for "boldness" to proclaim "the mystery of the gospel." From that point of view, why would we have guardian Angels?

      Rather than Angels helping us, God has given unto us something much more comforting and powerful. He has given to us His Holy Spirit who strengthens us with "power" and "might in the inner man" and "seals" us as God's possession unto the day of our redemption; all to His glory. - (Ephesians 3:14-21; Ephesians 1:13-14)

      Instead of protecting us from all the evils that may befall us-in life we are instructed to be "filled with the Spirit" and to learn that God's grace is sufficient. In fact, we begin to understand that in our weakness God is made strong in us so that while we may suffer need, go hungry, be afflicted with pain, or suffer loss; we "can do all things through Christ who strengthens us!" What a testimony this is to the power of God's grace in us, both unto man and the Angels. (Ephesians 5:18; Galatians 5:22,23; 2 Corinthians12:7-10; Philippians 4:11-13)

      There is an amazing truth which can only be received by faith.We are told in scripture that our afflictions in this life are working for us. As we walk by faith, motivated by grace, strengthened by God's Spirit, guided by His Word through all the difficulties of life we will be rewarded "a far more exceeding and eternal weight of glory." If guardian Angels prevented such afflictions, they would be working against you, robbing you of rewards, and the glory God receives through His working in your life. (2 Corinthians 4:16-18; Romans 8:16-18; 2 Timothy 2:9-13; 4:6-8.)

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THE CHURCH OF THE LIVING GOD
By JOHN McKAY, Pastor


Scripture Reading: I Timothy 3:15

The Holy Scriptures are the truth. What is the pillar and ground of the truth? The majestic and neglected passage is open to much abuse from unsaved religionists and traditional church interpretation. The Bible Itself says that the house of God, the Church of the living God, is the pillar and ground of the truth.

The word "house" has reference to the arrangement of God's people according to the revelation He has given them. It is used in this way concerning a different age in Hebrews 3:2-6. The word "house" is also related to the word "dispensation" in Ephesians 1:10 and 3:2, and "household" in Ephesians 2:19. This "house" is the Church of the living God, the Body of Christ.

What pattern of conduct or behavior does the Apostle Paul set by revelation from the Lord Jesus here? He is writing about standards for elders and deacons in the local assembly. The apostle himself would arrange elders and deacons in the local assembly, but he might be delayed. He gives instructions for qualified men and then expands his words into a song of praise for the doctrines of the secret which God had kept hidden from ages and generations until He revealed them through the Apostle Paul.

The Body of Christ, the great assembly of this present age, is the pillar and ground of the Truth. As such it has the obligation to recognize men qualified by the Lord for places of leadership in the local assembly. The necessity of this verse is that the Body of Christ ought to have leaders so that the foundation and support can present the Truth to saints and sinners in God's way.

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Baptized Into Christ
Part 1 of 5
By Dennis Kiszona



Biblical Baptism

Let’s start in Matthew chapter 3 where we see the ministry of John the Baptizer - the Baptist.

“In those days, John the Baptist came preaching in the wilderness of Judea, and saying, ‘Repent, for the kingdom of heaven is at hand’.”

Here in the opening pages of the New Testament, we read about John the Baptist preaching the kingdom. It’s interesting to turn over and read about John’s ministry in John chapter 1, how that the leaders of Israel came out to observe and to question him about his ministry. They came and asked, “Why are you doing this out here in the wilderness? Who sent you? By what authority are you baptizing?” It is interesting that they never came out to him and asked, “What are you doing?” or “Why are you dunking (or sprinkling, or pouring water over) these people in this river?” They didn’t have to ask him what he was doing because they knew. They had seen it many times before. Baptism itself was not a new thing. It was an old thing.

It goes all the way back in the Old Testament to the book of Leviticus. In chapter 8, we see the ordination of a priest for the nation of Israel.

“And the Lord spoke to Moses saying, ‘Take Aaron and his sons with him, and the garments, the anointing oil, a bull as the sin offering, two rams, and a basket of unleavened bread, and gather all the congregation together at the door of the tabernacle of meeting.’ So Moses did as the Lord commanded him. And the congregation was gathered together at the door of the tabernacle of meeting. And Moses said to the congregation, ‘This is what the Lord commanded to be done’” (vv. 1-5).

Now begins the ordination ceremony of Aaron and his sons to become priests in the nation of Israel.

“Then Moses brought Aaron and his sons and washed them with water” (v. 6).

The first step in becoming a priest in the nation of Israel was that the priest was to be washed with water at the door of the tabernacle. So Moses washed them. But there’s another thing shown here as the ceremony continues in verse 10:

“Also Moses took the anointing oil and anointed the tabernacle and all that was in it, and consecrated them. He sprinkled some of it on the altar seven times, anointed the altar and all its utensils, and the laver and its base, to consecrate them. And he poured some of the anointing oil on Aaron’s head and anointed him to consecrate him” (vv. 10-12).

First, Aaron is washed with water. Second, Moses pours a beaker of oil on him. Then we drop down further in the passage to verse 14, and the sacrifices begin.

“And he brought the bull for the sin offering. Then Aaron and his sons laid their hands on the head of the bull for the sin offering, and Moses killed it.”

Then verse 22:

“And he brought the second ram, the ram of consecration. Then Aaron and his sons laid their hands on the head of the ram and Moses killed it. Also he took some of its blood and put it on the tip of Aaron’s right ear, on the thumb of his right hand, and on the big toe of his right foot.”

So we see Aaron with his hair wet, with oil dripping down his head and neck and on his clothes, and now with blood on his ear, blood on his thumb, and blood on his toe. Not only that, but we find in verse 30 that, “. . . Moses took some of the anointing oil and some of the blood which was on the altar, and sprinkled it on Aaron, on his garments, on his sons, and on the garments of his sons with him; and he consecrated Aaron, his garments, his sons, and the garments of his sons with him.”

Moses takes the mixture of blood and oil and splatters these men. We see them dressed in a fine and beautiful outfit, but how do they look? They have blood on their face, blood on their hands, and their clothing is stained with blood. Then in chapter 9 the priests, having been ordained, begin their ministry.

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Baptized Into Christ
Part 2 of 5
By Dennis Kiszona


Now flash ahead 1,500 years to the Jordan River and these types that we see become reality. Here came the greatest of the prophets, John the Baptist, and he was saying, “Repent, for the kingdom of heaven is at hand.” What kind of a kingdom will it be? In Exodus 19:6, God says that Israel would be a kingdom of priests and a holy nation. John comes and announces the imminent coming of the kingdom. The Israelites needed to assume their rightful part in that kingdom of priests. The first thing they needed to do was to be ordained. How were priests to be ordained? Back to Leviticus . . . they needed to be washed with water, anointed with oil, and sprinkled with blood.

And so these people lined up by the river, ready to be baptized with water. The ordination had begun. They had seen this many times in the temple. They had seen priest after priest being washed (baptized), anointed, and sprinkled as they were ordained for the ministry. They knew what it was about and so they came as a multitude down to the Jordan.

But wait! Someone else came.

“Then Jesus came from Galilee to John at the Jordan to be baptized by him. And John tried to prevent him, saying, ‘I need to be baptized by You, and are You coming to me?’ And Jesus answered and said to him, ‘Permit it to be so now, for thus it is fitting for us to fulfill all righteousness’” (Matthew 3:13-15).

What righteousness did Christ need to fulfill? The righteousness of the law, as commanded by God, in Leviticus chapter 8. The Lord Jesus Christ is to be the High Priest of Israel and needs to be ordained. He comes to the river and John says, “No. I’m not going to do this.” The Lord says, “Yes you are, for we are going to fulfill all righteousness. The law says that I must be washed with water in order to become a priest.” Immediately afterwards, in verses 16 and 17:

“When He had been baptized, Jesus came up immediately from the water, and behold, the heavens were opened to Him, and He saw the Spirit of God descending like a dove and alighting on Him. And suddenly a voice from heaven, saying, ‘This is My beloved Son, in whom I am well pleased’.”

The Lord Jesus Christ was first washed in the water like Aaron. But unlike Aaron who had oil poured upon him to anoint him to his ministry as a priest, the Lord Jesus Christ was anointed with no one less than the Holy Spirit by God Himself. Peter understood this, for he says:

“That word you know which was proclaimed throughout all Judea, and began from Galilee after the baptism which John preached: how God anointed Jesus of Nazareth with the Holy Spirit and with power. . . ” (Acts 10:37, 38.).
Act 10:37  That word, [I say], ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
Act 10:38  How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.

God Himself came into the ordination and anointed His Son - not with oil, but the real thing which oil only symbolized as a type. There were many people in the history of Israel who had been anointed - the priests, the kings, and the prophets - but this man was the anointed One. Peter says about Him, “God has made Him to be both Lord and Christ” (Acts 2:36). (”Christ” is from the Greek word Christos, meaning “the anointed Messiah”) Act 2:36  Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.

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Baptized Into Christ
Part 3 of 5
By Dennis Kiszona


How do you become a priest? First, you are washed - baptized - in the water. Then, you are anointed with the oil. Finally, daubed in blood from your ear to your foot. Christ had been washed with water in the Jordan. Then he was anointed with the Holy Spirit Himself. But there was one more baptism.

“I came to send fire on the earth, and how I wish it were already kindled. But I have a baptism to be baptized with, and how distressed I am till it is accomplished” (Luke 12:49, 50).

When we see in the Old Testament Moses daubing the blood on the ear, the hand, and the foot of Aaron, then sprinkling him, splattering that blood on the priests, we know now that it was pointing ahead to Jesus Christ, the High Priest. The Anointed High Priest of Israel, after being baptized with water in the Jordan, and being anointed with the Holy Spirit by God, was then baptized with blood - splattered from head to foot - as the whip broke open His skin, as the thorns pierced His brow, and as the nails tore his hands and feet. He was baptized in His own blood that He might complete His ordination and offer Himself as a sacrifice.

We looked at Aaron’s ordination and at the Lord’s ordination, but now we return to the people of Israel. They were to become a kingdom of priests, and they needed to be ordained to enter into Messiah’s priesthood. John the Baptist began this ceremony to prepare the people, but he said,

“I indeed baptize you with water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and fire” (Matthew 3:11).

John was, in effect, saying, “I can only take you this far, through one part of the ordination. But the One who comes after me will baptize you with the Holy Spirit and with fire.” We turn to the book of Acts and we see the realization of this on the Day of Pentecost.

“When the Day of Pentecost had fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a mighty rushing wind, and it filled the whole house where they were sitting. Then there appeared to them divided tongues, as of fire, and one sat upon each of them. And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance” (Acts 2:1-4).

What was happening? Peter explains it in verses 16:

“But this is what was spoken by the prophet Joel: ‘And it shall come to pass in the last days, says God, that I will pour out of my Spirit on all flesh’.”

God is baptizing here with the pouring out of His Spirit, the pouring out of the anointing oil on these who desire to enter the kingdom of priests. As we continue in verses 32 and 33, Peter says,

“This Jesus God has raised up, of which we are all witnesses. Therefore, being exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He poured out this which you now see and hear.”

There is one last part to the ordination. In his first epistle, Peter reveals the final stage of the priestly initiation.

“You also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1 Peter 2:5).

Peter calls these people “a holy priesthood.” How did they get ordained? They were washed in the water, they were anointed with the Spirit by the Messiah, then, looking in the beginning of the book, we see that they were,

“Elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience, and sprinkling of the blood of Jesus Christ” (1:2).

They had been fully ordained - washed in the water, anointed with the Spirit, and sprinkled not with the blood of a goat or ram, but with the blood of Jesus Christ.