Inform Your 'Faith'

Green Light? As we are well aware this is a traffic signal that means proceed. In terms of navigating the roads in order to arrive at a chosen or desired destination green means go . . . proceed forward. Now, in terms of pastoral calling the signal to proceed forward doesn't reflect this signal scenario. In that scenario a motorist makes the judgment to proceed of their own volition.  Germane to pastoral calling the signal scenario to proceed (after the previous 6 signals are all indicating a green light [ my previous two blogs]) is more indicative of a law enforcement officer standing in an intersection and issuing signals. An officer will gauge the situations and circumstances based upon the recognized signals and gesture to proceed forward accordingly. In terms of pastoral calling the officer is analogous to pastors of local churches already ordained. This signal scenario speaks to Confirmation and Ordination.

 The signal to proceed forward with pastoral calling is also comparable to a four way intersection where stop signs signal motorists to proceed forward. Motorists familiar with driving rubric will recognize the right and allowance of another motorist to move forward and thereby allow them to do so and recognize that motorists position to do so.In terms of pastoral calling the other motorists at the four way stop are analogous to non-pastoral church members. This signal scenario speaks to Affirmation.

Both signal scenarios germane to pastoral calling are involved in a man with a noticeable calling receiving the green light to proceed forward. With the former carrying the final authority. Affirmation, Confirmation and Ordination. These three are sine qua non in relation of ordination. Without these three pastoral calling cannot be realized from a biblical and historical vantage point.Without these three pastoral calling should not be recognized from a biblical and historical vantage point.

7. Affirmation

Pastoral calling without affirmation is a calling without recognition. It is comparable to a shepherd without sheep to attend to. Affirmation is essential to pastoral calling. Now, while it doesn't contribute to the intrinsic nature of aspiration, inspiration or qualification affirmation does recognize them extrinsically. Affirmation validates the reality of a mans pastoral calling by that calling being a reality with others among the church. The church will affirm the gifting of pastoral calling by way of receptivity of the gifting. They will unpack the gifting.

The very nature of gifting presupposes that others among the church will invariably benefit from the gifted expression/s of pastoral calling (Rom.12:3-8; 1 Cor.12; Eph.4:11-12; 1 Peter 4:10). Genuine gifting will naturally contribute to the maturation and growth of the church. The church will respond to such a gifting by recognizing the effect/s of pastoral calling for, "When people see the evidence of fruitful ministry, they extend the outward call to office in the church." (Edmund Clowney, The Church, p.210).  When a sense of pastoral calling is vocalized by a man it will not come as a surprise. Ones gifting will invariably produce the testimony of calling that produces affirmation. When Jesus' calling was questioned he replies, "If I alone bear witness about myself, MY testimony is not deemed true. . .the very works that I am doing, bear witness about me that the Father has sent me...  (John  5:31,36). 

Without the affirmation of the church en toto a man should not receive confirmation (see #8 below). Martin Luther once opined that a pastor/elder should, "let himself be called and chosen to preach and to teach in the place of and by the command of others." (Luther's Works 39, p.310 - Luther's ideas of the pastorate were governed more by an ungrounded congregationalism albeit ). Local church affirmation is just as necessary in determining pastoral calling as the previous six signals. Paul even instructs Pastor Timothy to take into account the court of public opinion in regard to pastoral qualifications (1 Tim.3:7). Affirmation is so integral that Paul goes beyond local church repute into the secular realm. The reality is that others will affirm pastoral calling. Affirmation will be gladly established by others as Ananias affirmed the call of Christ on Paul's life (Acts 9:15-17). Of course not everyone outside the pastoral candidate will be personally visited by Christ to make it so obvious. 

Now, affirmation doesn't mean that there will be full acceptance among the church or that everyone will be in agreement. After all Jesus had his gainsayers and Paul had his. Paul was called from the word go as Acts 26:16-18 records Paul recounting. However, his calling wasn't initially affirmed by the church (Acts 9:26). And Timothy's pastoral call was arguably met with a lack of receptivity on some level. 

While affirmation is non-negotiable it does not carry the authority to confirm or ordain. Where affirmation dictates confirmation a form of unbiblical congregational democracy predominates. This form of church polity emerged among the ranks of the Anabaptist's. Anabaptism  emerged around 1525 in Zurich as an overreaction to abusive authority as opposed to a biblical reaction to affirm proper church authority. The danger in this is the dysfunctional outcome recorded in 2 Corinthians whereby false apostles entered into the ranks of the local membership and claimed viable calling and ministerial standing based upon unverifiable resumes (2 Cor. 10-11). The Corinthians subsequently rejected Paul's bona fide calling and ministerial authority in favor of the congregations vote! A vote that was severely misplaced. Such men who claimed calling did not have the support of men who were actually called and who actually had standing. This is one reason we find Paul vouching for men he sent to local churches to minister. Without approval of the apostles/pastors then (and pastors now) who had confirmed calling with ordained standing among the church no man could claim such a position. This is one reason why a church split where there is no locally ordained pastor/elder cannot and should not plant a church. 

8. Confirmation

Local church pastors are responsible to identify those men with pastoral calling and to confirm them. This, of course is not done without the affirmation of local church members. To confirm without the voice of the church is, indeed, a form of authoritarianism. Affirmation, though, is not authoritatively decisive (Acts 6:3,6 serves as a prototypical principle differentiating affirmation and confirmation/ordination [Confirmation is not to be confused with ordination - see #9 below]). The signal of confirmation is a signal provided exclusively by other pastors and not church membership and informed by all of the preceding 7 signals.

We find Barnabas taking Paul before the apostles after receiving his calling and going to other disciples (Acts 9:27). Sometime beyond this while in Antioch Paul and Barnabas were called by the Spirit of God for other ministerial work. While the Spirit called them to this work that calling was confirmed by the local elders/pastors (Acts13:1-3). Beyond this occasion Paul again went to Jerusalem and spent a number of days with the apostle/pastor Peter (Gal.1:181 Peter 5:1). After spending some time away from Jerusalem Paul returned again to be confirmed by them, "when  they saw that I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised, and when James and Cephas, and John, who seemed pillars, perceived the grace given to me, they gave the right hand of fellowship to Barnabas and me, that we should go tot the Gentiles.."(Gal.2:2,7-9).

We also see confirmation at work with Timothy's pastoral calling. Prior to ordination prophecy's or public statements pertaining to Timothy's gift or pastoral calling were known and understood. Statements complimented by a recognized gift at work (1 Tim.1:18, 4:14). Beyond this Scripture is clear that this was part of a process of evaluation that involved development. Paul himself was personally involved in recognizing the gift and affirmation by investing in it. He instructed Timothy in the truths of the gospel and in what local church culture should consist of (1 Tim.6:20; 2 Tim. 1:13, 2:2

Confirmation  involves a process of evaluation that aims at verifying a mans pastoral calling and developing a mans pastoral calling. Again, while the process of confirmation involves local church affirmation, confirmation goes probatively beyond the judgments of local church members.Confirmation is much more involved and thoroughgoing. John Calvin's Institutes and more particularly his Ecclesiastical Ordinances, for instance, insist upon a "prior examination and selection by the company of pastors and approval of the common consent of the congregation". Pastors are the ones confirming while the entire church is involved in the necessary but subordinate signal of affirmation. PASTORS will confirm by way of entrusting to faithful men (2 Tim.2:2) what have been entrusted with themselves.

9. Ordination

So, after all 8 signals are showing green for go ordination follows. The previous 8 signals are indispensable because of the gravity and seriousness of pastoral calling. And this is why Paul told Timothy, "Do not be hasty in the laying on of hands" (1 Tim.5:22). In biblical verbiage the laying on of hands signified that a man was being set apart to the office of pastor/elder (Acts 13:3, 1 Tim.4:14). Ordination is a "solemn rite of institution. . .a legitimate act of consecration before God" (Calvin; Comm. on 2 Tim.1:6).

Just as confirmation is something exercised by existing pastors/elders so ordination is as well. Pastors/elders are charged and solely responsible for the act of ordination. In 1 Tim. 4:14 a council of elders ordained Timothy. In the churches Paul and Barnabas founded THEY, "appointed (ordained) elders for them in every church." (Acts 14:23). In the churches of Crete Paul instructed Pastor Titus to, "appoint (ordain) elders in every town (local churches)" as a way of putting things in order (Titus 1:5). The existing church membership was not in a position to do so. It was the place of the existing pastors to ordain not the existing local membership.  This is axiomatic [In Scripture whenever and wherever we find local church membership 'electing' who to confirm as functionally ordained dysfunction and division precipitate! (1 Cor.1-4; 2 Cor.10-11; Gal.1:6-10;)]. This is also substantiated by the fact that Paul wrote personal letters to Pastor Timothy and Pastor Titus with the instructions on who to ordain not local church members. Moreover, it is existing local pastors that are primarily responsible for and involved in this process; not regional representatives and not parachurch representatives. While there are exceptions to this they shouldn't be pressed. And while a regional council of pastors or regional ordination committee can justifiably be involved in denominations or families of churches as much as possible local elders are primarily to be responsible. They will be the ones in a position to verify the previous 8 signals as they are the boots on the ground serving with and caring for those with pastoral calling. 

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Whoever, then, would take upon himself the government and care of the church should know that he is bound by this law of divine call. +John Calvin

Falling rocks. Yield. Lanes merge. Construction ahead. Red light. Green light. Stop! Motorists will encounter a number of traffic signals, such as these, when driving from point A to point B. These signals serve to enable the motorist to effectively navigate to their destination. In much the same way Scripture provides a man with a number of pastoral signals that enable him to navigate through pastoral calling. Signals that enable a man to determine whether or not he is actually called to pastoral ministry as well as signals that will enable a man to make his way through the journey of pastoral calling. (As a point of clarity  when I make reference to pastor the term elder is included in it. Elder and pastor are employed interchangeably within New Testament nomenclature).

So what are these signals? In my last blog I touched on Aspiration, Qualification and Prioritization. All irrefragable signals on the road of pastoral calling. Here are three others that stand out when perusing Scripture.

4. Cultivation

Pastoral calling is a vocation that involves gifting development, wisdom development, relational development and so forth. Every sphere of life and ministry that pastoral calling extends to or touches is a sphere that needs continual cultivation. This continues throughout a pastors life in perpetuity. There simply isn't a pastor that will ever arrive or attain perfection in calling. Paul admits to not having obtained perfection while going on to say that he "strains forward" and busies himself "pressing forward" (Phil.3:12-15). We find Peter, the rock, deviating from a lifestyle that displayed gospel (Gal.2:11-14). We find John lumping himself in with the church at Ephesus as one who will himself sin (1 John 2:1c).

Cultivating calling begins with the concession that no pastor will ever arrive. Ones calling will inexorably mature and develop throughout the duration of pastoral ministry. Paul writes Titus, "For the grace of God has appeared, bringing salvation for all people, training us (Titus and Paul included) to renounce ungodliness and worldly passions..." (Titus 2:11). In much the same breath he wrote Timothy promulgating an on going training (1 Tim.4:6-9) Of course, Paul's instructions to Pastor Timothy regarding his 'gift' are unavoidable and uniquely poignant, "Do not neglect the gift you have...Practice these things, immerse yourself in them, so that all may see your progress." (1 Tim.4:14-15). All these italicized words involve progression and cultivation. Then there is the more direct reminder, " fan into flame the gift of God" (2 Tim.1:6) and exhortation to show himself as a worker approved (2 Tim.2:14-15).

Without cultivation pastoral calling will be rendered impotent and unproductive - actually, counterproductive. (Matt.25:14-30).

5. Personalization

 Pastoral ministry isn't a calling done out of dutiful obligation. Authentic calling won't be viewed as an imposition (#1) brought about by coercion or compulsion. As Peter wrote, "shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you, not for shameful gain but eagerly, not domineering over those in your charge, but being examples to the flock." (1 Peter 5:2-4). Notice the very personal verbiage. Pastoral calling involves a personal willingness, a personal eagerness and a personal example.  While there may be ambivalence involved (#1) the predominate sense and disposition will be one of personalization. A man will take  his calling to heart and make it his very own. Timothy was 'genuinely concerned' for the 'welfare' of the Philippians while Epaphraditus was personally 'longing' and 'distressed' for the Philippian church (Phil.2:20,26). Paul personally had great 'struggle' for the Colossians and Laodiceans (Col.2:1). Elsewhere, Paul, Silvanus and Timothy were described as 'being affectionately desirous' of the Thessalonians (1 Thess.2:8) while Titus had a personalized 'earnest care' for the Corinthians (2 Cor.8:16). 

While there will be times of soldiering up and doing the duty as all pastors grapple with the flesh (Rom.7:21-23) and wage warfare (Eph.6:10-18) but the personal nature of calling is so intrinsic that it will not be reduced to a mere mechanistic or technocratic endeavor . Calling is a very personal matter, ultimately, between Jesus and those called (Matt.10:1a; Acts 9:15).

6. Inspiration

The previous five signals will exude the reality or authenticity of the inspiration of pastoral calling. More to the point, I suppose, they will substantiate pastoral calling. If those signals aren't operative on some level than the inspiration of calling may be devoid. 

By inspiration I mean that pastoral calling is imbued by the Holy Spirit. Calling is a summons and gifting brought about by Christ through the inward work of the Holy Spirit. Pastoral calling cannot be manufactured or earned. One cannot strive to achieve pastoral calling. Just as the disciples were called/chosen by Christ and just as Paul was called/chosen by Christ on the road to Damascus so pastoral calling is brought about by the Holy Spirit. Acts 13 records how the Spirit said, "Set apart for me Barnabas and Saul for the work to which I have called them." (13:2-3). This calling and setting occurs with pastor/elders as well. As Paul convened the elders/pastors at Ephesus he asserts, "Pay careful attention to yourselves and to all the flock, in which the Holy Spirit has made you overseers, to care for the church of God." (Acts 20:28).    

Perhaps more emphatically, we read in Ephesians that Christ actually gives pastors/teachers (the Greek construct actually combines pastor and teacher so that it actually reads pastor-teacher) to the church (Eph.4:11). And again with Timothy we find that his pastoral position is the outworking of inspiration or gifting endowed by God vis a vis the Holy Spirit (1 Tim.4:14; 2 Tim.1:6-7).

Christ and the Holy Spirit work in tandem calling pastors/elders by way of inspiration according to the will of God. Pastoral calling isn't contrived.  Of course, the church must be primed to acknowledge and recognize this calling. If a man is indubitably called the church will indubitably affirm.  How does this work. My next blog will interact with affirmation and ordination germane to pastoral calling

Falling rocks. Yield. Lanes merge. Construction ahead. Red light. Green light. Stop! Motorists will encounter a number of traffic signals, such as these, when driving from point A to point B. These signals serve to enable the motorist to effectively navigate to their destination. In much the same way Scripture provides a man with a number of pastoral signals that enable him to navigate through pastoral calling. Signals that enable a man to determine whether or not he is actually called to pastoral ministry as well as signals that will enable a man to make his way through the journey of pastoral calling. (As a point of clarity  when I make reference to pastor the term elder is included in it. Elder and pastor are employed interchangeably within New Testament nomenclature).

So what are these signals? After all the road the of pastoral calling isn't successfully navigated by aspiration alone, albeit, aspiration is a signal. And it is the first signal on my list here.

A man should have a strong desire for pastoral ministry. If a man is called to ministry there will  be an inner aspiration to this ministerial post (1 Tim. 3:1). This is a compulsion born out of an  innate awareness rooted deep within the fiber of a man. An inner compulsion and resolve, to  be sure, that brought Paul to say, "...necessity is laid upon me. Woe to me if I do not preach the gospel."(I Cor.9:16). Now, aspiration is not always without reservation or inhibition. While serving as an elder/pastor at Ephesus Paul writes Timothy about the young  pastors inhibitions as a pastor(1 Tim. 4:12a, 2 Tim.1:6-7, 2:1-13). Moses was reticent and doubtful (Ex.3) as was Jeremiah (Jer.1:6)...not to mention Jonah. Reservation does not disqualify. On the other side of the coin, aspiration without reservation does not disqualify.  Isaiah was quick to respond to the Lord's call to ministry (Is.6:8). Paul also had an unabashed aspiration (Acts 9:20,26-30). Some men need pushed while others push themselves. Either way aspiration will be present. With that being said, aspiration without qualification (#2) ends before it begins. Aspiration will not stand on its own.

Again, aspiration will not stand on its own. Without qualification aspiration will spend itself of its own resources. Without qualification the flame of aspiration will burn its own oxygen and die out. Immediately after affirming aspiration Paul conditions aspiration saying, "Therefore, an overseer (pastor/elder) must be...(1 Tim.3:1-7;Titus 1:5-9). He than proceeds to list a number of traits for men called to pastoral ministry. Aspiration devoid of those qualifications is vacuous. Bear in mind that Paul is writing a personal letter to Pastor Timothy at Ephesus. Timothy was to use the qualifications as a template to gauge bona fide pastoral calling. Those Timothy might be considering arguably would not have seen this list. We can infer that men who are called will already be exemplifying the qualifications on some level without the prospect of ordination. A man who is called will show himself qualified without  a list to accomplish. This is important because an ambitious man with aspiration will mechanically work through the list Timothy was given without genuinely being qualified. How do pastor's differentiate? A pastoral candidate will be doing the work of a pastor without being told or without it being demanded. This doesn't negate the need for encouragement or giving such men direction. It simply means that those called to pastor will exude the quality of a pastoral heart and mind without being commanded.
  Qualification  ensures that a man will have the character and quality to endure  the pressures and anxieties of ministry lest he stumble. A man must have the character to endure the high points and benefits of the pastoral ministry as well, lest he stumble. Pastoral ministry comes with a serious gravity and weight (Acts 3:11-16,20:28-32; Rom.16:17-18; 1 Cor.1:10-17; Eph.4:11-12; 1 Tim.4:11-16, 5:17-22; James 3:1, et al.)  that qualification reveals a man to be able to honestly handle and carry. This doesn't mean pastors will handle their calling perfectly but that they will handle their calling faithfully.

3. Prioritization

This is the practical outworking of aspiration and qualification. Pastoral ministry and all that it entails necessarily involves priorities. Aspiration and qualification feed prioritization. What is prioritization? It is a personal commitment to re-order ones life so as to devote the necessary energy and time to the pastoral calling. When Christ calls His disciples, for instance, we find them re-ordering their respective affairs. James and John had to make a decision appertaining to how their choice to follow Christ in the ministry would effect the family business (Mark 1:16-20). The same passage records Peter and Andrew having to take similar measures germane to personal business as well. Peter and Andrew had household affairs that were effected by their calling to ministry (Mark 1:29-31). Now, pastoral calling beyond the apostolate (the Apostles) does not take on the same degree of priority of course. The demands on the apostles do not carry over into the pastorate, strictly speaking. However, the aforementioned principles of priority germane to the disciples/apostles still do extend into the pastorate.  This often involves dictating our schedules and consequently, family schedules in a manner that serves the ministry while not sacrificing ones family on the horns of the alter of pastoral calling. Yes, this is easier said than done. And, as your breathing slows to normal, it will not be done perfectly which is why there is an ebb and flow of prioritization throughout ones pastoral tenure. That is the nature of  prioritization. It necessarily involves re-prioritization  depending on seasons and times.

I think this is an especially pertinent point of interest in a post modern, avant gard culture that is obsessed with figure head mentality, experimental ideas and cultural tribalism.  The cult of personality as it were continues to linger. In this environment it is commonplace for people to gravitate towards characters or personalities who exemplify certain characteristics and proclivity's that they either identify with or characteristics and proclivity's that they are devoid of. It's a very externalistic and superficial climate.  The other side of this coin is the crux of providing an appealing atmosphere or sub-culture that becomes the locus of attraction as a way to appeal to these sub-cultural tribes. 

  Within this culture personalities and atomospheres are embraced for all the wrong reasons. They are promoted or embraced because they are different, because they are dynamic, because they are 'controversial', because they are seemingly anti-establishment in rhetoric or theatrics, so forth and so on.  I fear that when this is appealed to, though, all that is being accomplished is that of 'caricatures'.  In other words, personalities attract only those folk who identify with those characteristics. This is disingenuous though. It is not so much the message that attracts people or the 'truth' that attracts people but the methodology, the theatrics or the personality. Tribalism carries the day instead of truism.

  This creates a culture of superficiality and 'drones' who are committed to the new hype or the latest rhetorical fad instead of the message. (There are of course exceptions to this.)

  Christ's own ministry underscores this point...Jesus attracted large crowds because of His dynamic personality and 'miraculous' ministry or activity that generated an electric atmosphere. However, we find that when He spoke difficult truths or when His rhetoric became perspectivally intrusive many abandoned Him.

  I think it beneficial for ministers or ministries to counteract this generic 'attraction' or superficial 'gravitation' by balancing their respective 'cultural ghetto' or 'theatrical leitmotifs' with truths that are presented in a counter-cultural manner to that 'cultural market'. Is the church to be focused on such fleeting cultural dynamics?? I think not, for it inevitably breeds cultural relativism and cloistered communities. Of course we should become all things to all in order to win some (I Cor.9:19-23)....so long as we aren't reinforcing 'fleeting trends' (Rom.12:2) to the extent that those cultural traditions become the element of interest and not the message of the gospel.

  Not only do we need to counteract the modus vivendi of advancing culture over message we also need to contend with promoting ministers over Christ.  People have the tendency to also gravitate towards 'servants' rather than He whom servants serve as I have alluded to above.  (To be sure these two are more often than not inextricably bound.) Whenever and wherever ministers do not counteract the attraction of people to personalities or personal allure they risk creating a loyalty and/or dependency upon themselves amongst the rank and file of their congregations. This is known as the 'fanbase' in the variegated sphere of entertainment.

  Paul addressed the church at Corinth regarding this mentality of polarizing to figure heads. Some were following Cephas(Peter), Apollos, Paul et cetera. (I Cor.1-4)  Paul repudiated this credulity and went on to describe those who who were romanticising 'men' as babes and men of the flesh (I Cor.3:1-5). Paul eventually interjected that they were to be regarded as servants of Christ and stewards of the gospel (I Cor.4:1) Paul consciously and deliberately counteracted figure head mentality by saying elsewhere, "follow me, as I follow Christ" (I Cor. 11:1). We must vigorously reinforce Christ within the hearts and minds of the church. He alone is head of the church..Ministers are but servants of Christ, under-shepherds of The good Shepherd!! We must not be in the business of making personal disciples but in making Christian disciples. Its not about personal followship but Christian discipleship.

  Some will contend that Paul also listed Christ followers as an unhealthy faction in I Corinthians 1. This shows a superficial handling of scripture. For that would itself contradict Christ's own statement, "If anyone wishes to come after Me, he must deny himself pick up his cross and follow me" (Mark 8:34) Paul's remark in I Corinthians about those who tout following Christ exclusively was in the context of division. Paul's point there was not that following Christ  was wrong but that using that attitude as an elitist claim that contributed to division.

  We must make concerted effort to direct peoples attention to Christ  and Christ alone. This means comporting ourselves in a humble manner that always defers to Jesus in all things. When aggrandized and honored we must respond by attributing whatever is being praised to the grace of our Lord. As Paul advanced, "I am what I am by the grace of God" (I Cor.15) and again,"Let him who boasts boast in the Lord" (I Cor.1:31)

Manifold wisdom. This is a unique phrase employed by Paul in his letter to the Ephesians. A letter that acutely advances a robust doctrine of the church. Accordingly, for the apostle it is the church that makes known God's manifold wisdom. Manifold wisdom is a phrase that envisages the comprehensiveness of God's mysterious plan of reconciliation that he is continuing to work out. A conciliatory plan that involves uniting "all things in him (Christ), things in heaven and things on earth"(Eph.1:10).

The church not only serves to 'make known' this plan of conciliation she is the agency through which God is uniting all things in Christ. This cannot be overlooked or downplayed. We, the church, exist to make known God's plan of reconciliation and this necessarily makes known God's wisdom in bringing that plan of reconciliation about. These two are inextricably bound. What a role we as the church play in God's plan of uniting all things in Christ! 

Now, we must realize that this involves more than theory or idea. Paul's understanding of the church making known God's wisdom as a reconciled 'household of God' is to be actualized or lived out as we, the church, have indeed been reconciled with God and one another as we are united in Christ. 

Again, Paul understands that making known God's wisdom directly relates to God's plan of reconciliation in Christ. A plan, of course, involving man's reconciliation. This is why he proceeds to build upon or expand upon this assertion practically. In chapter 4 he emphasizes being 'one' (4:7) and being a body that is growing together as everyone who is apart of the church is ministering to one another (4:12,16) while maintaining a 'unity of faith' (4:13-14). After all we are all members of one household (2:13-22). 

From here Paul continues - throughout 4:17-5:21- to remind the Ephesians of their new life in Christ. They are no longer the Gentiles who were separated from God due their sinful and depraved condition. The life they are to now live is a life that promotes their having been reconciled to God in contradistinction to their former lives that were alienated from God (4:18). They are also no longer to allow that divided existence, due to sinful practices, to fracture their oneness for 'we are members one of another' (4:25) Therefore, any behavior that breeds fracturing is to be done away with and jettisoned (4:25-32). This is why Paul concludes chapter 4 saying, "Be kind to one another, tenderhearted, forgiving on another, as God in Christ forgave you." (4:32). 

Paul concludes with emphasis upon forgiving one another because of his overarching point. The salient point of chapter 3. We, as the church are to exist as one household. A household of reconciliation who comport ourselves in such a way that makes known the wisdom of God in His plan of unification. As the church we are to major in what advances unity and reconciliation. In so doing we make known the wisdom of God!

The devil on the other hand is involved in the deconstruction of the one church. His plan is to demolish and divide the one church. This is presupposed in Christ's assertion,  'I will build my church and the gates of hell will not prevail'. We find this happening throughout the life of the church in the N.T. Paul warns the elders at Ephesus about those who would attempt such tactics(Acts 20:26-31). Christ describes 'ministers' who "kill, steal and destroy' in relation to the church (John 10:7-13). Paul corrects the church her members are fracturing the church due to self serving preferences and traditions (Romans 14-15:7; I Cor.1:10-4). 

Whenever these characteristics predominate the plan and wisdom of God is not made known. Instead, the plan and folly of the devil is being made known. This is precisely why Paul writes in Ephesians, where he is advancing making known God's wisdom, "give no opportunity to the devil" (4:27) while encouraging them to 'stand against the schemes of the devil" (6:11). This is also why Paul instructs the Ephesians to submit to one another(5:21). Contentiousness and refusal to submit are devilish qualities that divide and fracture. Even when it appears to be wisdom one is arguing (James 3:13-18). If that wisdom is breeding divisiveness and contentiousness it isn't God's wisdom being made known but demonic wisdom.

God's wisdom is made known where reconciliation abounds whereas the devils folly is made known where division and separation abounds. Again, as the church we are to major in what advances unity and reconciliation. In so doing we make known the wisdom of God! 

  At Sovereign Grace Church of Lagrange we are presently working through Paul's letter to the Ephesians. It has been a thoroughgoing delight. While Romans may very well be a more technical expansion of the mystery of salvation Ephesians represents a more pregnant understanding of the mystery in a more comprehensive treatment; albeit much more succinct. In Ephesians Paul clearly acknowledges his insight into this mystery,

  "the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ." (Eph.3:3-4). 

   Paul is acutely aware of the 'mystery of Christ' (cf. 1 Cor.2:6-13). This mystery, as Paul unfolds according to the insight given him by the Spirit of God in Ephesians 2:11-4:16 and more directly in chapter 3, is that the church is central to 'the mystery hidden for ages in God who created all things...' (Eph. 3:9; 1:7c-10). In other words the 'household of God' (Eph.3:19), or the church, is a mainstay or a central component to the 'mystery of Christ' that is now made known! 

    It is 'through the church' that 'the manifold wisdom of God' is made known (Eph.3:10) and through the church that God is glorified in Christ (Eph.3:21). The church is central to the mystery of Christ!! This is beyond cavil as Ephesians particularly espouses a HIGH VIEW of the church. After all, the church is what Christ is building...in fact. Shouldn't we then have a high view of the church considering it is what Christ is building while also recognizing Paul views suffering imprisonment 'positively' for the sake of the church (Eph. 3:1, 3:13)? And when Paul is speaking positively this way he is referring to the local church not the universal - though it certainly does extend to the church universal.

   This last point - that Paul views his imprisonment positively - is worthy of note. Considering that after everything Paul had suffered as he stewarded the ministry of grace he was given for the church and to nevertheless busy himself emphasizing the churches centrality and indispensability only underscores how integral the church is to the mystery of the gospel. And how integral each individual Christian is to the church as contributing and functioning members as each has been given an aspect of grace (Eph.4:7)!

   Again, Paul continued to serve the tangible/visible church to the point of imprisonment despite his challenges, disappointments, hurts and persecutions, not just from non-Christians but from Christians within the church. He didn't reject the church or withdrawal and he, beyond anyone else perhaps, had every reason to withdrawal. 

   Now, the challenges and hurts that Paul experienced are challenges and hurts that will be experienced throughout the history of the church until Christ's return. I know of many who have been devastated by the actions of a single minister or even by a most inauspicious and hurtful happening within the ranks of the church such as division and the like. Its a melancholy truth and perhaps an inevitable one. Inevitable not because we should embrace the eventuality of such things but because we need to be realistic about the ongoing role of lingering sin that we all are dying to daily.

    This is precisely why we cannot withdrawal from the church though. Because when the sting of sin strikes the balm of grace is needed. A grace every member of the church is given by Christ!

    Maybe you have become disillusioned about the church due to wounds and hurts. They are very real and fresh perhaps. They definitely shouldn't be disregarded or treated arbitrarily either in the name of the centrality of the church. I encourage you not to withdraw from the church. Now, you may need to withdraw from a particular local church but not the local church completely. There are many local churches with a culture of active grace exchange that can and will bring about the needed healing. Beyond that YOU have a measure of grace that the church needs. Allow the hurt/s to motivate and move you to realize that while you have been hurt and need the balm of grace so another within the church who has been hurt needs the balm of grace from you.         

  Mothers naturally play an integral and indispensable role in the dynamics of children knowing their father. Think about it for a moment. Without the mother, upon conception, a child will not survive. Without the nurture, provision and security of the mother conceived life will not endure. Even after birth the mother's natural provision of breast milk is absolutely necessary for survival. It is only when these basic provisions of a mother are available and enjoyed that life thrives. A child, or new life, NEEDS these provisions or resources in order to live. If the mother isn't in the equation the father never will be. When a child is deprived of these resources or basic provisions, that life will not proliferate. When this happens the child will never thrive, develop or mature to a place of consciousness whereby that child will come to KNOW their father.