Prepared to Build Up

Discipleship Training Ministries, Inc

www.dtminc.org

Notes for the Ekklesia Meeting

Sundays @ 10:00 a.m. Info: (651) 283-0568

Today’s Date: October 29, 2006

Prepared To "Build Up"

by Dan Trygg

"And He gave on the one hand apostles, but also prophets, but also evangelists, but also shepherds and teachers, for the equipping/mending/adapting of the saints toward work of service, toward building-up of the Body of Christ."

Eph. 4:11,12

"So what is the outcome, then, brothers and sisters? When you assemble, each one has a psalm, has a teaching, has a revelation, has a tongue, has an interpretation. Let all things be done for building-up."

I Corinthians 14:26

Here in these two passages, we see both the stated intent of Paul's understanding of his role in ministry, and the application of that intent in the local church. We see both the big picture, as well as the practical instruction given to a particular group to implement this vision. We observe both the theoretical principle, and see the attempt to work that out in a nitty-gritty, down-to-earth specific gathering of believers. We are party to the coach's general game plan, and we also get a brief glimpse of a practice session, where we watch him "work the team", giving specific pointers and direction to sharpen their play. We need to understand this entire concept of "building up", or "edification", from both perspectives. Why? Because we are to be both players and trainers, ...students and teachers, ...receivers and givers, ...those in need of healing and growth, while at the same time we are to be helping others to heal and grow. We are to be the recipients and beneficiaries of the mending and equipping process, while at the same time being prepared to help, heal, and equip others. In fact, it is in doing this service to others that our own healing and giftings become energized and full of vitality. It is as much for our own movement forward in maturity and health, as it is for the benefit of those we serve. We ourselves are strengthened and deepened, empowered and encouraged, fine-tuned and sharpened, as we go about the business that God has for us to do.

In order to more clearly understand this whole process, let us meditate a bit on some of the truths that become evident as you study more about this whole area of "building up" one another.

(1.) We all start out as relatively un-equipped and unskilled at doing this work. This is important for us to note, because we all experience feelings of discomfort, inadequacy, or confusion in working out this process. None of us comes "ready-made" as a full-grown, entirely equipped, mature and well-seasoned veteran of ministry. That should be obvious, but too often we compare ourselves with other people and feel timid, shy, or awkward in our attempts to share, or reach out to one another. There is no other way to grow, however, than to work through and past those uncomfortable feelings and begin to do. We find the will of God in our lives by "testing out by trial", by experimentation (Rom. 12:2). That does not mean we should throw all caution to the wind, and go on without any understanding at all. There is value in study, forethought, observation of what others' do, sharing of ideas, debriefing, etc. There is also the reality that tired people need to rest, wounded people need to heal, and confused people need time to get their bearings. It's not about getting on a "ministry treadmill" from the get-go. My observation, however, is that fear and lack of confidence are two of the biggest hurdles to overcome in this process. The fear and uncertainty is natural, normal, and, to some degree it is even healthy, because it makes us slow down and think through what we are going to do. The emotion is a signal to tell us, "Be cautious. Unfamiliar territory ahead. Pay attention." When it keeps us paralyzed, or we find ourselves just holding back from any experimentation at all, then possibly we are treating the flashing yellow light in our emotions as if it were a stop light. We need to reevaluate what we are feeling, and ask ourselves if we are giving our fears too much power. Getting a new perspective on "the yellow flashing light" can free us to proceed, even though it may feel scary.`

(2.) Expect to be "urged into action" by others.

The functions of the gifts mentioned at the beginning of Ephesians 4:11 are intended to help you acquire perspective, skills, and motivation in order to get you involved in the ministry God has for you to do.

The apostles, as God's "sent ones", are people who generally come in and get things started, and then move on. They are representatives of Christ, ones who have a pioneer spirit, a determination to establish a new ministry in an area or setting where there is none. Whether you think of them in terms of the original apostles, or are open to the possibility of modern day people functioning in this type of role, these are folks who care about the growth and effectiveness of the ministry they initiated, and will attempt to bring needed correction or direction to a church to help it on its way (e.g., the return visits and letters of Paul). They also inspire us with a vision for planting other ministry groups.

Prophets

speak what God reveals to them to say to His people. Paul indicates in I Cor. 14:25, that the message of a prophet is often very direct, sometimes even revealing the thoughts and secrets of the heart. This may take the form of correction or admonition, but in any case it is intended to be for edification ("up-building"), exhortation (lit., "a coming-alongside-to-help"), and comfort. Quite often it is given in confirmation of a course of action, or to address the need to change one's ways. We can also learn from the example of prophets among us to listen for God’s voice.

Evangelists

, too, are given to equip us for the service, to "up-build" the members of the Body. These folks have a passion for proclaiming the Good News to those who have yet to hear it. Their passion, and their example, is meant to agitate, motivate, and remind us to keep the mission of the kingdom of God before our mind's eye. Christ sent us to seek and save that which was lost, to even assault the "gates of hell", the strongholds of the enemy, to free those in darkness and bondage to sin. Evangelists in our Body will serve to keep that burden and focus on our heart. If they are actively using their gift, their experiences will also give us practical examples of how God can use someone in the lives of others. We can learn much that is practical from them, if we are open to learn. They will press our comfort zone, however, because this is their passion. Not all of us are to be exactly like them, but we are to be equipped and motivated by them, to some degree, …enough so that we can effectively "do the work of an evangelist" (II Tim. 4:5), even if we don’t have that spiritual gift.

Shepherd-teachers

are also ones who will motivate and direct us. They observe who we are, and attempt to help us find where and how we fit in the Body. They bind up our wounds, attend to our hurts, and feed us (in teaching) what they perceive we need in our spiritual diet to move toward health and maturity. They also monitor our interaction with others in the flock, to teach us to get along together. They have a passion for the flock, as well as for the individual. We can learn from their example to teach and shepherd others, even though we may not be gifted as they.

All four of these "equipping gifts" are people who communicate the word of God, in one form or another. In each case, because they are teaching new information to people, the truth will confront and will require change. This does not necessarily mean a hard confrontation, though it could be at times. Often it is in the form of an encouragement, a prodding, urging and prompting toward growth.

Finally, there is the "one another" ministering our brothers and sisters in Christ will do for us in the Body. The "equipping ministry" does not just belong to people with the specific gifts mentioned in vs. 11. It is part of what we are all to do for each other. We are all to be "truthing in love" one to another (Eph. 4:15,16). As we do this, we help mend and equip one another, and we help one another find our place in the Body. We are also to watch out for one another, caring for one another, serving one another. Part of the equipping process is that we learn to do for others those kinds of things that were helpful to us (II Cor. 1:4; II Tim. 2:2). The expressions of the equipping gifts become practical ministry models and "tools", which are then employed by the rest of us.

(3.) The purpose of "church", the gathering, the ekklesia, is to be a place where we come together to mend, encourage, equip, and learn to work together.

It is not to be the root of our relationship with God. Our relationship with God should be cultivated and active all week long. We should be developing a consistent walk with God throughout every day. The very word, "disciple", implies that we are to be people of "discipline", meaning that we have a plan, …and develop habits…, that are designed to help us grow. Bible reading, prayer, fasting, fellowship, intentional giving and serving, are ways that we can deepen our spiritual walk.

Why do we come together?

To worship God? I do not see that as our primary purpose for meeting. I see no place in the New Testament where that is given as the main reason for gathering together. The word "ekklesia" refers to those called out to meet for a purpose. God has given us a purpose, an assignment, if you will, that we are to accomplish in our meetings. It is to build one another up, ...to heal, restore, mend, equip, educate, impart skill to, encourage, experiment, nurture, and fortify one another, and to bring us into partner-relationship with one another so that we might be able to accomplish what God has for us to do in this world. That is the assignment God has given for us to accomplish in these meetings. Think about it. It makes sense. We can worship God all day long, any day, when we are apart. God wants us to make full use of the time we are together, when we can employ our gifts and strengths toward edifying one another. God is already full. He does not need our worship. Now, having said that, let me say that we do worship when we are together, because He is the source of our life, and we do enjoy Him and love to sing His praises, and it does edify us to do so, …and because we are free to enjoy the frosting on our cake.

Refocus your thinking. Why am I here? I am here to build up others, and to be built up in Christ. I am here to learn new skills and insight, and to be equipped. I am here to encourage others, and to be encouraged. I am here to move others to take risks in new growth areas, and to accept the challenge to face risk and change in mine.

Why the Name “Ekklesia?

Discipleship Training Ministries, Inc.
Info: (651) 283-0568 : www.dtminc.org

Notes for the Ekklesia Meeting

Sundays @ 10:00 a.m. :

Today’s Date: October 22, 2006

Why the Name "Ekklesia?

by Dan Trygg

"…upon this rock I will build My ekklesia; and the gates of Hades will not overpower it." Matthew 16:18

Where Do Our Beliefs and Practices Come From?

We are so entrenched within our cultural traditions about "how to do church", or "how to know and serve God", that it is difficult for us to see where our ideas and expectations come from.

What practices and concepts have solid Biblical precedent? What do we do, or think about "spirituality", that really has its roots in church history or pagan culture, not Scripture? I fear we have unknowingly come to accept some of these beliefs and practices as so normative as to be unquestionable. They have come to be virtual non-negotiables, as though these practices were the very measure of "orthodoxy", or "canonicity". Any deviations are quickly labeled as "heresy", or at least regarded with alarm and suspicion. In some cases, it could be argued that we, like the Jews of Jesus’ day, have come to "nullify the commandments of God for the sake of our traditions", "teaching as doctrines the precepts of men" (Mt. 15:1-9).

Could it be that some of what we commonly do in our culturally expected ways of meeting together actually is in conflict with what God's word tells us should be taking place? Does our approach, and the belief-system underlying it, actually frustrate and hinder the very things that the Scriptures tell us are supposed to happen when we meet?

The Lord Jesus lived at a time such as this. Occasionally, He was confrontational about some of the unhealthy dynamics of what was being done in God's name. It was obvious, however, that He was not going to be able to reform the synagogue system. That would have been fighting a fight with virtually no chance of winning. The fact that the system was so entrenched, was scattered around the world, and was protected by a "good-old-boy" network of religious traditionalists made such an objective virtually unobtainable. A reform movement capable of revitalizing such an established, fortress-minded institution would, in the best-case, be an uphill battle, and would require years of effort.

Instead of attempting such a crusade, or encouraging His disciples to do so, He did the unexpected. He initiated an entirely new movement. Instead of trying to rehash, rework, and reform the old, He inaugurated an entirely new wineskin for the new wine He was going to introduce. He did not just turn His back on Judaism, however, nor did He throw away the past strengths and valuable spiritual lessons that had been part of Israel's pilgrimage. He unwrapped an Old Testament "word-picture package" and uncovered a gem that had been ignored and neglected for generations. He brought out into the sunlight a word picture that had history and prophetic destiny.

Jesus presented things in a way that allowed His disciples to continue to legitimately identify with the OT people of faith, to value and preserve their life-lessons, and yet not be compelled to continue the stuffiness and limitations of the religious traditions that had crept in over time. His choice of this OT image, and even of the particular word He used to describe it, has deep and far reaching ramifications for how we are to understand the Church.

In order to appreciate the significance of these things, we must lay down a little background information:

The Synagogue

The synagogue, that has carried down to modern times, first originated during the Babylonian exile (586 B.C.), after the Jerusalem Temple was destroyed. It is interesting to note that there is no Biblical direction or mandate from God to start such meetings. No one really knows how they began, but they arose as an attempt by the Jewish exiles to keep themselves together, and to pass along the teachings and faith of their people.

The name, "synagogue", is derived from one of two words used in the Septuagint Greek OT to translate the Hebrew words for the "congregation" of Israel. Originally, it was a general Greek term used for any kind of gathering, sacred or secular. By the time of the NT, however, its usage had become so identified with these Jewish religious gatherings, and the buildings they met in, that it was only rarely used in any other context anymore.

Synagogue meetings were primarily founded to preserve the national identity of Israel. It was a neighborhood meeting place where the Scriptures were recited and read, where prayers were given, songs were sung, and a sermon was preached. The main thrust was to pass along the Bible stories and teach people what it meant to be a follower of God. It became a weekly tradition to go to synagogue on Sabbath days. In addition, synagogue schools were developed where Israelite children were taught to read and were instructed in the Law during the week. Jesus and the apostles would have attended such a school. Moreover, we know from Lk. 4:16 that it was His custom to attend synagogue on Sabbath days.

All in all, synagogue practices were very similar to those that have developed in Western church history, and continue to be used in most church meetings across our land on any given Sunday. They are as entrenched in our own thinking and expectations about religious gatherings as they were in Jesus’ time.

Jesus and the Ekklesia

It is interesting, however, that while Jesus came to fulfill the OT promises, He did not see His ministry as simply building upon the synagogue model of meeting together, or the other religious institutions of His day.

He did not just teach in the synagogue on Sabbath days. He taught in a multitude of places and at various times. He spoke to groups of all sizes. He especially determined to spend in-depth time living with, and instructing, His small interactive group of twelve disciples. These men would have been steeped in the religious traditionalism of Judaism. They were not expecting any special changes regarding how things should be done. Yet, when Peter confessed that Jesus was the Messiah (Mt. 16:16), Jesus introduced the beginning of a new movement. He used a different Greek word, ekklesia, for the people He was going to build.

Ekklesia was the other main word that had been used in the Septuagint translation to render the Hebrew words for "congregation" into Greek. Unlike "synagogue", it still retained its generic, non-religious meaning for a "gathering" or "assembly". The word had not become tainted with religious connotations. In fact, in the common Greek of the day, it was often used for a political caucus. It was the perfect word to use to start a new movement because the term had no preconceived, set patterns for how it was to look, or what they were to do when they gathered.

By choosing to call His followers the ekklesia (meaning "assembly" or "called out [ones]") instead of the synagogue, Jesus did two things: He succeeded in identifying His people with the OT people of God, establishing continuity with the OT prophecies and promises, and He also differentiated what His people were to be and do from the religious system of His day. By this word choice, He freed His people from any necessary suppositions that they must follow the expectations or methods established by the synagogue system. In other words, He liberated them to be different, to be creative and distinct in how they thought of themselves and what they were all about. They were not to be just "more of the same". The ekklesia would be the people of Jesus, those assembled for a purpose, those "called out" from everyday life, "called out" to meet together to accomplish some end.

Whatever it was to become, the ekklesia was not to be a NT synagogue

, though there is significant evidence that oftentimes Jewish converts attempted to merely carry over the dynamics of their religious experiences in Judaism into their new faith. In Jesus, the entire direction was to change, however.

Instead of having an isolationist, protectionist mentality, where the goal was primarily to pass down the beliefs and practices from one generation to another, Christianity was to be an aggressive movement, preparing and equipping followers to bring the light of Jesus’ love and truth into a world filled with darkness, sickness, bondage and despair in order to set people free to know and serve God.

Under the old way, the treasure to be guarded was the Law, and the practices prescribed therein. Under the new Way, the Holy Spirit came to live within believers. He would write the Law upon their hearts, to be lived out in their lives. He was the "treasure" that was living within them (II Cor. 3:2-6,17,18; 4:6,7). This was not to be "guarded", or "kept hidden". It was to be released and expressed outwardly (Matt. 5:14-16). The purpose of the ekklesia was to help believers get in touch with this inner power, and teach them to express it outwardly toward others in truth and love.

The gathering of believers was to not only be a place of instruction, but also of experimentation. Believers were to build each other up and come alongside one another to speak encouragement, affirmation and instruction into one another’s lives. They were also to hold one another accountable to grow and fulfill God’s calling on their lives. In fact, they were even to plan to agitate each other to express love and do good deeds to further the Kingdom of God.

In the synagogue, there was to be uniformity, and leaders presided from "up front" to guarantee that things did not change. In the ekklesia, however, everyone can lead, everyone can share and contribute, if they are prompted by the Spirit, as long as things are done in a respectful, orderly fashion, and what is shared is for the building up of the believers (I Cor. 14:26-40). The expectation of those in the gathering should be to see what new practical thing God would bring to light or lead them to do, since He is a living and creative God (I Cor. 2:6-13).

The NT gathering was not to be a free-for-all, or just an opinion forum, however. All things were to be tested and evaluated against the revealed word of God (I Cor. 14:29; I Thess. 5:19-22; I Cor. 4:6; I Tim. 1:3-8). Again, the purpose of the gathering was not to simply pass along doctrines and traditions. It was to build up and equip a people to become mature, fruitful followers of Christ (Matt. 28:18-20; Eph. 4:12,13; Col. 1:9,10). In order to do that, God’s plan was to assemble us into small family-type groups, where we can be ourselves, talk about real issues, and we can speak into one another’s lives to heal, stimulate and equip each other to discover and do God’s will.

What Must I Do To Be Saved?

Discipleship Training Ministries, Inc.
Info: (651) 283-0568 : www.dtminc.org

Notes for the Ekklesia Meeting

Sundays @ 10:00 a.m. :

Today’s Date: October 15, 2006

What Must I Do To Be Saved?

by Dan Trygg

"’Sirs, what must I do to be saved?’ ³¹ They said, ‘Believe in the Lord Jesus, and you will be saved’" Acts 17:30,31

"As He spoke... , many came to believe in Him. ³¹ So Jesus was saying to those... who had believed Him, ‘If you continue in My word, then you are truly disciples of Mine; ³² and you will know the truth, and the truth will make you free.’" John 8:30-32

"After they had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, ²² strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, "Through many tribulations we must enter the kingdom of God." Acts 14:21,22

"You will be hated by all because of My name, but it is the one who has endured to the end who will be saved." Matthew 10:22

What must I do to be saved? That is one of the most important questions we could ask. People have different answers. Even Bible scholars debate this issue. One of the problems about answering this question accurately is that people have different ideas of what "saved" means. Saved from what? Saved for what? Unless we understand what God’s perspective on this is, we will not grasp what is involved in "being saved". For many people, this just means, "What must I do to get my ticket to heaven? What must I do to be saved from the punishment of hell?" That perspective too narrowly defines the problem. If that is all we have in mind as we search through the scriptures, then we will come up with an answer that is too easy and simplistic. We will totally miss what the purpose of Jesus’ coming was all about, and our idea of what "being a Christian" is will be too shallow.

Jesus did not come just to purchase and give out "tickets". He came to purchase and purify for Himself a people for His own possession, …a people redeemed from every lawless deed, and zealous for good deeds (Tit. 2:14). According to this verse, Jesus came to save us from bondage to sin and lawlessness, and He came to save us for Himself, …to be a people who would live for Him, eager to do what is fitting and good.

Are you still interested in "being saved"? Are you willing to lay aside your agenda, or the American dream, in order to be devoted to God? Are you willing to stop living sinful and selfish lives, and become wholehearted servants of God? Are you willing to dedicate yourself to becoming eager and zealous to do God’s will by serving others? Really? Will you be eager to babysit kids? Will you be zealous to give rides? Will you jump at the opportunity to get involved in the lives of people no one else wants to get involved with? Will you readily rise up to address the need of the moment, whether that is to open your home for a meeting, or a guest, …or if it means leading a study group?

Do you still want to "be saved"? Really? Are you willing to eagerly give yourself to seeking God? Will you fast and pray to discern His will? Will you readily set aside time to study His word, so you can be equipped to serve Him (II Tim. 3:16,17)? Will you enthusiastically give yourself to work His plan? Will you devotedly gather with other believers to build them up to serve the King? Will you fervently stimulate, encourage and lead others? Will you put aside shyness, embarrassment, and discomfort to do the will of God in building His Kingdom? God wants to "save" you from that self-conscious fear and make you to be a bold warrior for His Kingdom.

Do you want to "be saved"? It will cost you a little discomfort, a little apprehension, but if you will "believe" and "trust" in Jesus, you will find new things happening in your life.

You will find God will make you into a new person. God will save you from yourself, if you will trust Him enough to eagerly do His will (Mk. 8:35). Do you want to be saved from selfishness? Then readily serve others.

God has a plan for those to whom He gives new life. He wants to form and shape them to become people who can do good works (Eph. 2:10). Why? Because as we do those good works, we demonstrate the loving heart of God. People will see it and recognize the presence of God in us. We don’t even have to think of what to do. God will bring the opportunities to us. We just have to walk out what He puts in us in those situations.

In I Peter 2:9, the aged fisherman refers to this same idea, "you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light…" Again, we are saved, not so that God can be our servant, but so that we can be His. He has called us out of darkness to serve Him. We are saved to be a holy people, people who are dedicated to Him, ones who chose to "abstain from fleshly lusts" and choose to "live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God…"(I Pet. 2:12). Sounds familiar, doesn’t it? Sounds like Peter’s idea of what it means to be saved closely corresponds with Paul’s and Jesus’ teachings (Tit. 2:14; Matt. 5:16,17). Oh, and Peter adds the notion that we are to talk about God’s wonderful character and deeds with others.

Is this what you want when you ask, "What must I do to be saved?" Do you want to be able to do those things? Do you want to stop living sinful, self-centered lives? Do you want to be able to live for God? Do you want to have lives that are full of good deeds, and be able to speak confidently about how wonderful it is to know God? If so, I have good news.

The scriptures are very clear: The righteous live by faith. Paul answered the Philippian jailer’s question, "What must I do to be saved?" with a simple answer, "Believe in the Lord Jesus, and you will be saved." Very simple, right? Or, is it? What does it mean? Is it to just mentally agree with an idea, or is it to trust in Jesus enough to yield my will to Him? Clearly, it is not simply about knowing and believing the right information, because James tells us that even the demons believe (2:19), …and shudder! Faith without works is dead. Faith without action, without a tangible outworking in choices, is empty, profitless, meaningless. It will do no more for you, than you do with it. It is self-deception. That statement, "The righteous live by faith" means that faith is the guiding compass of their life choices. They live out their faith. Their trust in Jesus guides and empowers them to do what they otherwise would not attempt. When they trust in God in this way, He works in them, and on their behalf.

There is a fine line which biblical writers spent a great deal of time trying to clarify. It has to do with good works. On the one hand, we can’t purchase our salvation by good works or self-effort. Why?

First of all, we could never pay for, or off set the negative results of our sin by good deeds. There is no cosmic scale, where good deeds balance out evil acts. The outworking of sin (even for any single sin) is death (Rom. 6:23).

Secondly, we are selfish sinners at the core, and self-effort and self-discipline will only cause us to measure ourselves against others and take glory in our advancements toward self-righteousness. God hates such prideful striving. He condemned it all as sin, and rejected every human self-effort to be "good enough" as arrogant posturing. The truth is that, as sinners, we could never produce pure goodness or love from our sin-infested hearts.

God’s plan was put us into Jesus as our representative Sinbearer, put Him to death in our place (and put us to death in Him), and apply the payment for sin to anyone who will simply trust in Him for deliverance. This was a free gift to any and all who would ask for it.

More than that, however, to those who call on and take Jesus as their Deliverer and Master, God offers the privilege to become His children, ...to be radically transformed in our inner being, to be "born from above".

This new nature is like a good tree that can bear good fruit. In fact, this is where salvation leads, to bearing the fruit of good works. So, we can’t earn our own salvation by good works, but good works should be the outcome of a transformed life. The difference is that we know that the good fruit which comes from our lives is from the activity of God in us, and it humbles us and motivates us to honor Him, instead of filling us with pride as it did before we knew Jesus.

So, do you want to be saved? Accept the grace of God in Jesus. It is totally free, …but it will cost you everything. If you accept Him, He must be the Master, as well as your Savior. You must die to self-pride and selfish living, and give up all rights to a self-directed life. If you trust Him to cover you with grace to make you God’s child, then you must live by that same kind of trust as God’s child.

Notice that, in John 8, Jesus was not impressed by some Jews who had come to believe in Him. He could see that they had only become convinced mentally that He was the Messiah. They had not yet submitted to Him actively as their Messiah, their King. He told them, "If you continue in (live in, abide in) My word, then you are truly My disciples, and you will experientially-know the truth, and the truth will set you free." Notice that there is an ongoing process of learning, growth and development which Jesus alludes to.

Do you want to "be saved"? Jesus would say to you, "Are you willing to be My disciple? Will you trust Me enough to read and obey My word?" If you are not willing to do that, do you really "believe in Jesus"?

What about the "purifying process" referred to in Titus 2:14? Do you trust in Jesus enough to purify yourself from sin or destructive behaviors? If the Holy Spirit has shown you that God wants you to stop doing something, and you do not make that change, are you living by faith? Are you believing on Him? Are you continuing in His personal word to you? If you are not trusting in Him, who are you trusting in? What is stopping you from obeying Him?

Do you want to "be saved" from that sin or that habit? "Trust in the Lord Jesus." He never said it would be easy. In fact, He said just the opposite, …"the way is narrow (restrictive, pressing) that leads to life" (Matt. 7:14). Do you want the "easy way", or do you want "life"? They are incompatible. If you want life, then you must choose the more difficult path. The other path leads to self-destruction, and draws you away from God’s calling. The Jesus path leads to self-maturation in godliness. You choose.

Paul said we enter the Kingdom of God "through many hardships". Do you want to walk in God’s will, His Kingdom? Then you must go through difficulty to get there. It is not easy to follow Jesus. There is opposition and resistance from within our own selves, as well as from the world around us. Do you want to "be saved" from the way that leads to destruction? Then you must choose a different path, one that will set you in the face of this resistance, one that will challenge you to believe in Jesus for your moment by moment walk.

Do you think that growing into God’s will for your life will be easy? Have you been paying attention? No. It will be difficult. But Jesus will be empower you and will help you, …if you trust in Him.

Living Consistent With a New Identity: Walking Wisely

Discipleship Training Ministries, Inc.

Notes for the Ekklesia Meeting

Sundays @ 10:00 a.m. Info: (651) 283-0568 Discipleship Training Ministries, Inc

www.dtminc.org

Today’s Date: October 8, 2006

Living Consistent With a New Identity: Walking Wisely

by Dan Trygg

"Therefore be careful how you walk, not as unwise people, but as wise, ¹⁶making the most of your time, because the days are evil. ¹⁷So then do not be foolish, but understand what the will of the Lord is. ¹⁸And do not get drunk with wine, for that is dissipation, but be filled with the Spirit."

Ephesians 5:15-18

This passage has much to say to us, even though it is only three verses long. It is written in a manner designed to produce introspection and self-evaluation, if we take it seriously. Please, take some time to begin to ask the Holy Spirit to show you how He wants you to live your life more effectively. Write down the things that come to mind as you go through this study, and ponder them, asking for further direction and clarification.

"Therefore be careful how you walk". Again, when you come to a "therefore" in the text, the first question you should ask is, "What is the ‘therefore’ there for?" "Therefore" is a logical connector. It indicates a conclusion being drawn from previous information. It ties this verse back to Paul's previous argument. We mentioned also that this is the fifth time in the past two chapters where the apostle used the image of "walking about" to describe their lifestyle choices, and to direct their attention to what it means to live effectively as a Christian:

First, it was to "walk as worthy (or, "worthily") of the calling" which they had received as redeemed ones. This was defined as being humble, meek (teachable, gentle), patient, showing forbearance to one another in love, being quick to preserve the unity of the Spirit in the Body. In the following verses, he describes how we are gifted by God to join together with other believers to bring about maturity in the Body of Christ. Through serving one another by expressing truth (what is "real") with each other in love, we grow up in every way into Christ. As we all learn to interact together honestly and lovingly, we discover how to encourage the proper working of each person according to their gifts, and the entire Body causes the growth of the Body for the building up of itself in love (4:1-16).

Second, it was to "walk about no longer as Gentiles (unbelievers) walk about"

, which was further defined as living in futile, empty, vain thinking, ...living as practical atheists, ...living as though God were not part of the equation, ...trying to cope with our inner feelings of emptiness, pain, loneliness, and inadequacy by not facing them, by pushing them aside and "numbing ourselves out" with a never-ending pursuit of pleasure, ...hoping that the "feel good" experiences would succeed in overcoming the inner emptiness. Paul's solution to counteract this tendency was to "put aside" the old behaviors, and learn to live life according to who you are as a new person in Christ. Part of this requires that, instead of hiding our true selves, we "get real" with each other, because we are interdependent parts of one another in the Body of Christ. This "getting real" includes getting healthy anger out on the table, not stuffing it to avoid conflict and unwittingly giving the enemy opportunity to make it grow into bitterness or deeper hurts. It includes finding our place as productive givers, ...working to help others in need, instead of taking from those around us. It means putting aside destructive, hurtful, or unwholesome speech patterns, and learning to speak and relate to one another in ways that are kind, helpful, tender-hearted and forgiving. -- 4:17-32.

Thirdly, it was to "walk in love, according as Christ loved you and gave Himself up for us" in service to God. Walking in love means self-restraint, giving ourselves (our past behaviors and former lifestyle) up in order to serve God. We are to imitate God, as beloved children, not live lives that are antithetical to what He stands for. Immoral sexual behavior, "any uncleanness", greed, or even inappropriate humor should not be found among us who have been dedicated to serve God. These may be habits and life patterns that we have grown very accustomed to, and are "second nature" to us. Nevertheless, if we are to live as "holy ones", ones dedicated to serve God, these must all go. We must "give ourselves up", ...that is, give up our old selves, our old customary ways of living life, ...in order to make way for a new self, a life that is a "fragrant aroma" to God. -- 5:1-6.

Fourth, we are to "walk about as children of light, ...trying to learn (by experimentation) what is pleasing in/to the Lord". We are not to participate in the "unfruitful deeds of darkness" (which are not pleasing to God, or profitable for us), but to expose them. We do this by "turning the light on", i.e., either by what we say or by the contrast of our own behavior next to their own. The fruit of light is all goodness, righteousness and truth. What is the fruit, or end results, of the "unfruitful deeds of darkness"? Nothing good or productive. Invest yourself in learning what will produce good results, …goodness, righteousness and truth…, in your life and in those around you.

With this kind of background in Paul's argument to this point, we can see the import of his statement, "be careful how you walk". Literally, the Greek says, "Therefore, y'all watch ("Look!", "Take heed!") as accurately (diligently, with exactness, care and precision) how (or, in what way, in what manner) y'all walk about". There is a clear tone of seriousness communicated here. This is an exhortation to focus carefully on the business at hand, or something will be lost, or missed, in the process. The next few phrases deepen this sense of urgency and importance.

"...not as unwise, but as wise"

-- The Greek word for "wise (person)" here is sophos. The word for "unwise" is just a negated form of this same word. Sophos means "prudent, enlightened (as to the realities of life, and how to deal with them), shrewd, clever, one with practical wisdom and skill in living life". It is not so much descriptive of the person who is well educated intellectually, or even theologically, as of the person who has common sense, who knows what needs to be done, and does it. Paul is saying, "Don't be as the person who doesn't know what is going on, one who doesn't have a clue concerning what life is all about, and has no prudence or practical understanding. Rather (and the word in Greek is a strong word for contrast), be like the one who knows what life is about, who has the perception to understand what to do, and has the skill and inventiveness to deal with the practical realities of life (especially what I just described in my argument above)

effectively."

"...making the most of your time, because the days are evil." -- Literally, the Greek is "(for yourselves) continually buying out (as in setting free, redeeming, securing for your own use, or rescuing [i.e., from loss or misapplication]) the time, season or opportunity". The subject is still "y'all" from the first clause. It is clear that Paul had in mind not only the idea of making good use of the time we have, but also to free up time that would otherwise be consumed by things that are of lesser importance and wasteful. Why must we "watch" for this? "...because the days are evil". In other words, we live in a world that is designed by the enemy to rob us of our life energy in countless ways that will hinder us from ever considering, or pursuing, the true realities of life. There are a million and one "opportunities" demanding our time and attention, if we will give ourselves to them. Every moment we invest there, however, is a moment lost forever to anything else. Every dollar we spend there cannot be spent anywhere else, unless we can sell our poor investment to recoup some of the cost. Time, however, cannot be regained. It is gone forever. We "redeem" or "set free" our time and resources by stopping waste and making priority decisions for God. We must be proactive.

"So then do not be foolish, but understand the will of the Lord." --

The word translated as "foolish" literally is "unthinking". To turn this admonition into a positive statement: "Be thinking about this." To be foolish or "unthinking" is to be unaware, both of the big picture of the spiritual battle being waged around us and of the consequences of the choices we make. The word translated as "understand" literally means "to send together". Paul is advocating that we pay attention to clear teaching of the scripture, the circumstances around us, the experiences and people that come into our lives, and the inner leading of the Holy Spirit so that we can discern God’s direction for our lives. Like putting together a puzzle, the individual pieces sometimes seem pretty obscure, and can be hard to recognize. When you begin to piece them together, however, a picture begins to take shape, and it is easier to see how other pieces fit. In a similar way, we must learn to assemble the pieces of God’s communication to us so that we can more clearly see the patterns of His leading in our lives (e.g., Acts 16:6-10).

"and do not be drunk with wine, for that is dissipation, but be filled with the Spirit..." -- The word "and" here definitely links this statement with the preceding sentence. Being drunk with wine is only one example, though a very common trap, of the larger concern, i.e., the problem of "dissipation". I've always had difficulty with why the translations are not more clear on this verse. This word is often understood in its extreme form as "total abandonment to sin". Listen to the words used to translate this: "debauchery, dissolution, profligacy, prodigality". I do not use those words in my everyday speech. Do you? Basically, the root word means "excess" or "recklessness" or "dissipation". "Dissipation" took on new meaning to me when I saw it in the context of this passage. It just means that you have chosen a course of action that "dissipates" your life energy, your limited quantity of time, talent, and resources on something that is unprofitable, wasteful and unproductive, as far as the perspective of your calling in the Lord. A "debauched" person is someone whose life is totally dissipated, one who has ruinously spent his life for sensual pleasure and drunkenness. I think that overstates the case to where we miss the point. Paul is less concerned that we might become total immoral slime balls, than he is attempting to stress the need to "seize the day" (carpe diem). If we do not proactively choose to "purchase time and opportunity for ourselves", we will probably passively give in to the many demands, or suggestions, that our culture (and the enemy) would press upon us. In so doing, we will miss the high calling of God for our lives, and our Body. Following Jesus is a full-time affair, requiring complete commitment, if we desire to see God's full plan unfold for us.

Living Consistent With a New Identity: Walk As Children of Light

Discipleship Training Ministries, Inc.

Notes for the Ekklesia Meeting

Sundays @ 10:00 a.m. Info: (651) 283-0568 Discipleship Training Ministries, Inc

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Today’s Date: October 1, 2006

Living Consistent With a New Identity: Walk As Children of Light

by Dan Trygg

"...you were formerly darkness, but now you are light in the Lord; walk as children of light (for the fruit of light consists in all goodness and righteousness and truth), trying to learn what is pleasing to the Lord. And do not participate in the unfruitful deeds of darkness, but instead even expose them..."

Ephesians 5:8-11

The first message communicated by this section of Ephesians is Paul's repeated emphasis that our identity has changed, and along with our change in identity is a change in our entire purpose in life. This is communicated in numerous ways throughout this letter. In 1:1 Paul addresses believers as "saints", i.e., "holy ones", "ones set apart from a common, everyday existence and dedicated to a special purpose". As ones set apart to God by faith, we have been blessed with every spiritual blessing in Christ (1:3). We are now "adopted children" (1:5), redeemed and freely forgiven from sin (1:7), and dedicated to the praise of His glory (1:6,12,14). Paul prays that we might come to see and understand who we are now, what we have been called to, and that we might come to perceive God's provision for living it out (1:15-19). We had been dead in sin; now we are alive in Christ (2:1-9), having been created by God as fine handiwork to accomplish the good works He brings for us to do (2:10). We have been Gentiles, outsiders and strangers to the OT covenants of promise, and distant from the people of Israel. Now in Jesus we, along with the Jews who have been faithful, have become an entirely new humanity. We are ones brought near by Christ's blood, reconciled to God and having free access to Him (2:11-18). We are no longer strangers; we are fellow citizens with all God's dedicated ones, and members of His house (2:19). In fact, we are like living stones being assembled together into a holy temple, a dwelling place for God's Spirit (2:20-22; cf. I Pet. 2:4-12). God will not only dwell with us, but He lives in us.

Because of this remarkable and very high calling which we as former Gentiles have, …a calling which had not been clearly perceived before…, Paul himself had been raised up by God with a dual purpose: {1.} to plainly declare what had previously been hidden: namely, that God had now made Gentiles to be fellow heirs, fellow members of the Body, and fellow sharers of the promises of God in Christ (3:1-7); and, {2.} to proclaim to these redeemed Gentiles the unfathomable riches of Christ, ... to bring God's plan into visible expression so that His multi-faceted wisdom might be displayed through the church to the spiritual beings observing in heavenly places (3:8-10). For this reason, the apostle prays that we might come to experience the love of God in a deep, transforming way. Thus we might "be filled up to all the fullness of God" (3:14-19), and be able to fulfill this amazing calling and purpose.

There is a significant shift in the apostle's message at this point. Having laid down a solid foundation to help us understand what God has done for us in Christ, who we now are and why we are here, from 4:1, Paul begins to exhort or encourage us to walk out our calling. In fact, the word, "walk", is used five times in chapters four and five (4:1,17; 5:2,8,15). In Greek, the word translated as "walk" means "to walk about", implying "to live one's life", or "to conduct oneself", or "to carry out the day-to-day business of living", etc. The word picture describes a process, a journey, a habitual mode of living. In each instance the word occurs, we are also given a comparative to further describe the manner in which we are to live life:

{1.} In 4:1, it is "walk about in a manner worthy

(lit. "worthily", or "as worthy") of the calling with which you were called". Paul goes on in the next few verses to describe what that means to him.

{2.} In 4:17 it is "walk about no longer just as the Gentiles walk about, in the futility

(uselessness) of their minds (perceptions of reality, world-view)". Again, in the next few verses, the apostle further explains what he means by that statement.

{3.} In 5:2, it is "walk about in love, according as Christ also loved us, and gave Himself up for us."

Again, surrounding verses in the context give more clarity as to what Paul meant, whether by positive example or negative contrast.

{4.} In 5:8,

our verse for today's study, it is "walk about as (or like) children of light". Actually, the Greek word order is significantly different. It is "now you are light in the Lord; as children of light walk about". Again, the context is designed to indicate what Paul had in mind by using that word picture.

{5.} In 5:15,

it is used one final time to encourage life lived in a manner that is accurate, precise, and careful, in contrast to a way of living life that is foolish, unwise, wasteful, "un-thinking", or reckless, "Therefore be careful (lit. "as carefully, precisely, exactly") how you walk about, not as unwise, but as wise...". Again a clearer picture develops as the following verses are carefully examined.

Zeroing in on the passage for today's discussion, what does it mean to "walk about as children of light"?

(1.) The first message which the context clearly emphasizes is that our identity has changed, and so has our purpose or direction in life.

We are children of light, no longer "darkness" (vs. 8), or "children of disobedience" (vs. 6; cf. 2:1,2). Therefore we no longer have a real basis for sharing in the practices or inheritance that comes with that old territory or identity (vss. 7,11). They are no longer consistent with who we are, or why we are here.

(2.) To "walk about as children of light" describes a process that will bear fruit over time.

The use of the phrase "fruit of light" in vs. 9, compels us to see our spirituality, our approach to ministry, and the impact of our lives in terms of the natural process of growth, maturity, and yielding fruit illustrated in the world of nature around us.

Three principles that emerge from the world of nature are that:

(a.) Plants and animals bear fruit "according to their kind", or in accordance with their inner nature. If we abide in the new Christ-nature in us, which is good, righteous and true, then we will naturally bear fruit resembling His heart.

(b.) The farmer's job is generally to supply the proper nutrients, and to remove any competing influences (such as weeds, predators, or unhealthy, unprofitable growth). We need to take care that we feed our spiritual selves what will help us grow, and avoid those things that would tear us down or be negative.

(c.) There is almost always a process of growth and maturation involved before fruit can be produced. In spiritual maturation, this will be a function of time, learning and exercising that new nature.

When nature, nurture and maturation come together effectively, the reproductive impact is usually multiplied, not simply a replacement. Growth comes primarily from the inner nature of the plant or animal. A wise farmer adjusts his or her expectations and methods to the nature and condition of the plant or animal. Not all methods will be equally beneficial to all. We are not like everyone else, though there are basic disciplines which we would all profit from.

(3.) Part of "walking about as children of light" is the discovery process of trial and error.

Discovering God's will for an individual, and for a group, is an ongoing process of "testing out by experimentation" to find "what is well-pleasing, pleasurable, gratifying to/in/with/by the Lord" (cf. Rom. 12:2; Phil. 1:9,10; I Thess. 5:21; I Tim. 3:10). This is usually translated in terms of what pleases God. The Greek, however, could also refer to what brings us pleasure or fulfillment in Him, or with Him. The search should cover both aspects. We should be looking to see what God is blessing, ...discovering what the Father is doing, so that we could be involved in that activity (Jn. 5:19). We also need to come to see how we work most effectively, what is "well pleasing to us in the Lord". For example, a plow horse will never be good at racing, and a race horse will never excel at pulling heavy loads. God's word says that we are His workmanship, His fine craftsmanship, created in Christ Jesus for good works which He prepares beforehand that we might walk in them (Eph. 2:10). God does not generally use a screwdriver for a chisel, or a knife blade to turn screws. Sometimes we want to get involved in doing things that God has not designed us to do, or intends for us. One of the ways we discover God's will for us, individually or corporately, is to see what seems to work well, what seems to be consistent with who we are becoming. It is important to see also, however, that the uncomfortable feelings, and the "stumbling steps" of learning something new to us, do not necessarily mean that we are pursuing the wrong thing. Ease and effectiveness come from the combination of both natural ability and the mastery of skills. The process of discovering God's well-pleasing design for us is an art. Learning to interpret the signals we receive in our trial-and-error process is part of maturing. The signals may be capable of being understood in different ways. We must keep our minds open, and be willing to entertain various options, until we discover what God is saying to us.

(4.) Walking about as children of light will mean not only avoiding unfruitful deeds of darkness

(lit., "the works, the unfruitful ones of the darkness"), but rather even exposing them (vs. 11). Some of us begin to cringe at the sound of this verse. It is important to see that, primarily, we expose the darkness by being the light. This verse is not saying that we all are supposed to get confrontational with people in sin. No. Some of us might, indeed, be called to that kind of service, but I would say that is not normative (cf. I Thess. 4:9-12). Often verses like this can be an excuse for spiritual abuse, judging attitudes, and obnoxious behavior. It is generally enough to "be the light", i.e., to express our own inner hearts by actions of love and graciousness. If we do that, those who are loving darkness will begin to see themselves, and their actions, against the backdrop of our lives (Mt. 5:14-16; Jn. 3:19-21; I Pet. 2:12).