Overseeing One Another

Notes for the Ekklesia Meeting

Sundays @ 10:00 a.m. Info: (651) 283-0568 Discipleship Training Ministries, Inc www.dtminc.org Today’s Date: November 26, 2006

"Overseeing" One Another

by Dan Trygg

"Y'all pursue peace with all, and the set-apart-ness without which not anyone will see the Lord, looking-over

...lest anyone [might be] coming-short away from the grace of God

...lest any root of bitterness sprouting up might incite as a mob, and by means of it many might be contaminated

...lest anyone [might be] sexually immoral or profane, like Esau, who for one meal sold his own birthright. For you know that afterwards, wishing to inherit the blessing, he was rejected, for an opportunity for a change-of-mind he did not find, even though with tears he earnestly sought for it." Hebrews 12:14-17

We have been examining passages that advocate interactive Body-life, the ministry interplay God intended for us to exercise one to another. It is amazing how much of the New Testament is really about this dynamic, and yet most people are largely oblivious to it. This is partially due to a lack of clarity in translation, and partially due to the model of "doing church" that most of us have been nurtured under. The Scriptures clearly tell us to "examine everything carefully; hold fast to that which is good" (I Thess. 5:21). The Protestant Reformation was the result of such questioning, and it has been a corrective toward health. The reformers, however, carried over many of the beliefs and practices of Catholicism. It is up to us to rediscover and utilize the power of the priesthood of all believers as God originally intended, by setting us to work at building up each other and watching out for one another in ways the Bible describes.

As we come to chapter 10 in the book of Hebrews, the writer has been addressing Jewish Christians who have been considering retreating from their new found faith back into Judaism. In chapter 10, he (or she) recounts the strong faith they have exhibited in the past (10:32-39), enduring trials, difficulties, and persecution for their faith in Jesus. Chapter 11 lists example after example of recognized OT heroes of faith, people who also endured similar struggles in their pursuit of God's will for their lives. Chapter 12, then, begins with an admonition to put off the encumbrances and sins that hinder, and exhorts them to run with perseverance the "faith-race" set before them. Remember that Jesus Himself endured shame, reproach and suffering, and they have yet to come close to the level of opposition which He faced. Furthermore, they should not be surprised that their Christian experience should sometimes be painful, for God is a Father who disciplines and reproves His children. He desires to deepen and mature our character, and sometimes that means He must confront our sin. Discipline is no fun. It is painful, for the moment, but it produces a good result. Therefore, they should pull themselves together, and cooperate with the purposes of God, so the lessons He desires to teach could be quickly learned, and they would have a chance to heal. To stubbornly resist Him will only extend the time when we are under discipline, and we will only be miserable.

This is the flow of thought leading up to our selected verses. At this point, the author definitely changes over from the theoretical to the practical, giving application to specific areas for their attention. Note the following:

(1.) The admonition is addressed to them as a group. The Greek verb form indicates that the imperative is made to "y'all". This is important to understand, as we follow the passage down through what is being said.

(2.) The main verb is "pursue". This indicates an ongoing process. This is descriptive of either (a.) a long-term objective that will take an extended time to reach; or (b.) a situation that requires continual attention because of a tendency to degenerate from the ideal; or (c.) an ideal that is not necessarily attainable, but is worth striving for. Probably aspects of all three of these delineations come into play as we attempt to live this out.

(3.) There are two main objects of our pursuit advocated in this sentence, peace and holiness.

Peace is reconciled relationships. It is not just the absence of hostility; it is the establishment of friendship. It is important to see that this is a pursuit, not an absolute command. It is not within our power of control to actually cause everyone around us to be our friend. That is why the apostle Paul, in Romans 12:18, said, "If possible, so far as it depends on you, be at peace with all men." It is not always possible. Obviously, Jesus Himself did not succeed at "having peace with all men". There were some who hated Him, and ultimately killed Him. He, on His part, however, did not hold a grudge toward anyone, as evidenced by His prayer for their forgiveness on the cross, "Father, forgive them, for they know not what they do" (Lk. 23:34). We are to attempt to be peace-makers, to do what we can to promote understanding and forgiveness, ...to even love and serve our enemies to show them our hearts (Lk. 6:27-35), ...to build bridges, not walls. Ultimately, however, we cannot force their friendship.

Holiness is setting ourselves apart from what is common in order to be devoted to God. A passion to know and serve God drives our choice to live as dedicated to Him. Not just any so-called "holiness" is in mind, it is "the holiness", i.e., the holiness which the writer had mentioned in verse 10. God disciplines us for our benefit, so that we might share in "the holiness of Him" (or, as Peter writes, "that [we] might become partakers of the Divine nature" -- II Pet. 1:4). This holiness will be the required nature of all those who dwell in the presence of God in eternity, for there will be no sin or uncleanness there (Rev. 21:27). It is available to us now, if we will pursue it and learn to walk in it.

(4.) We are given more specific instruction how to carry out our group pursuit of peace and holiness by giving us the responsibility of "overseeing". Verse 15 begins with a very significant word. It is a participle, an

"-ing" word that is used to indicate the process we are to follow to accomplish the task we are to be about. It is a present-tense form, emphasizing the continual, ongoing nature of this process. The word is a form of episkopeō, which literally means to "look over", or to "oversee", something. The noun form, episkopos, is the word often translated as "bishop" (Acts 20:28; Phil. 1:1; I Tim. 3:1,2; Tit. 1:7; I Pet. 2:25), another title for an elder. "Overseeing" was one of the functions involved in shepherding the flock of God's people (Acts 20:28; I Pet. 5:1-3). This is important background to understand, because the thrust of the use of this word encompasses all of that background, and brings it to this verse. Then the verse gives the responsibility of oversight to all of us, not just to the "overseers". It is a shared responsibility. There are some who will be more obviously involved in carrying out this duty, but it is not something exclusive to them. It is a job that belongs to us all. This goes against the grain of hierarchy, and definitely emphasizes God's interest in functionality, not positions of power or influence. It is also an example of wisdom. If the essential element of "overseeing" is to "keep one's eyes open" and watch what is going on in peoples' lives, then it is obvious that any one person, or even a group of people, will always have a limited vantage point. By giving the responsibility to all of us to be "overseeing" each other, it is more likely that problems will be noticed more readily, simply because more people are being watchful for them.

There are three specific things mentioned that we are to be watchful for:

(a.) ...lest anyone [might be] coming-short away from the grace of God. This is a very broad picture. The word translated as "coming-short" means to "lack, be in want of, to be destitute, to be inferior, to be missing, to fall behind (as in a race), or to fail to reach the goal, to come late and miss out on". It is important to see that it is Christians that are in view. This is not about salvation, it is about living up to the privileges and potential God has given. We are to watch out to see any place someone is missing out on, lacking, or failing to grasp God's grace.

(b.) ...lest any root of bitterness sprouting up might incite as a mob, and by means of it many might be contaminated. We are to be watchful for any "root of bitterness springing up". Bitterness is unresolved anger or resentment toward God or another person, ...the very opposite of peace. The word comes from a root word meaning to "fasten on" or to "adhere to", to "stick like pitch", thus, it refers to anger that has become “stuck” to someone. Bitterness originates there, but festers until it has a harsh, putrid flavor to it. It is described as a "root" because it may start out as a small incident, but it grows larger and larger, and produces a bitter fruit. The word picture of the rapidly infectious nature of this problem is captured by the word "springing up". It means to sprout, or shoot up. Interestingly, this verbal form comes from a word meaning to puff up, or swell up, from which the springing forth originates. We are to watch for the development of bitterness among us, because when it does come forth it "incites like a mob", and can turn the minds of others quickly to see the negative and become poisoned with the same attitude.

(c.) ...lest anyone [might be] sexually immoral or profane. The word translated as "sexually immoral" is the Greek word pornos. It originally meant "sex for hire", coming from a root word meaning "to sell". A pornē was a prostitute. In time, the word came to also mean fornication, or any other sexually immoral acts. The word translated as "profane" means to be “common, open to anything”. It comes from a word picture of "walking across the threshold", like anyone could just come and go as they please. It is the very opposite of holiness, i.e., "dedicated for a sacred purpose". A profane person has no scruples, especially about things pertaining to God, so they have no self-imposed restraints or boundaries.

…as Esau, ...found no place for repentance... Esau is used as an example of a man who did not properly value the things of God, and wasted himself on other, more immediate fleshly interests. Later on, he missed an opportunity for something he did desire, but there was no way to change things. The message is that life consists of opportunities that come and go, sometimes with no second chance. Don't waste the grace and opportunities God has provided, or they may be gone for ever. We are to watch for attitudes and behaviors that indicate that someone is not taking seriously his or her calling to be dedicated to God. If we love and value that person, we will speak up about the shortsightedness of his or her behavior. We will not just turn away, while others are enticed by sin. It is our job to call one another to the twin standards of love and holiness.

Watching Out for One Another

Notes for the Ekklesia Meeting

Sundays @ 10:00 a.m. Info: Discipleship Training Ministries, Inc www.dtminc.org Today’s Date: November 19, 2006

Watching Out For One Another

by Dan Trygg

"Watch, brothers and sisters, lest it will be in anyone of y'all an unsound heart of unbelief to withdraw away from the living God. Rather, encourage yourselves according to each day, as long as it is called 'Today', in order that not anyone out from y'all might be dried-up-and-made-stiff in a delusion of the error." Hebrews 3:12,13

Several passages in the book of Hebrews emphasize Body-life interaction and accountability for the growth, support, and stability of individual Christians. In the context of the book, the unknown author is writing to Hebrew Christians who appear to be faltering in their commitment to Jesus. They have trusted in Him as their Messiah, but having undergone rejection and ostracism from the Jewish community, as well as persecution, imprisonment, and the loss of their goods, some are beginning to question whether they made the right choice. Some are considering just dropping the focus on Jesus, and attempting to quietly return to their pre-Christian Jewishness. The writer is attempting to show them the importance of remaining true and steadfast to their allegiance to King Jesus, and their testimony as Christians. He (or she) does this by comparing the old Mosaic covenant with the new one established in Christ; by reminding them of the faithfulness of others in the face of suffering and persecution (including Jesus Himself); and by utilizing the history of their forefathers to illustrate how those who kept shrinking back in unbelief not only missed out on the blessings of God, but also incurred His wrath and judgment. The clear message of the book is, "This is the 'better way'. Hang in there, and keep pressing on after Christ in obedience. Those who persist, through faith and patience, will be partners with God in His work, as well as sharers of His blessings."

The message of our chosen topic verse has to do with our responsibility (and privilege) to watch out for each other in the Body of Christ. Our culture tells us to "look out for number one". Often our church culture emphasizes the teaching that says, "look to yourselves, lest you, too, be tempted", implying that we ought to concentrate on minding our own business, and not become busybodies and gossips. While there is a legitimate issue there, we have seen that God set things up so that we would be paying attention to one another’s lives, in order to assist one another in getting through life's struggles together. In addition to this, too often we have painted a picture of the problem of "falling away" that is too simplistic, too black and white, too judgmental. As a result of translations that render the Greek from this perspective, and as a result of preaching that follows this same tack, we miss some of the practical, real-life counsel that God intended for us to gain from this verse. So, let's take a fresh look at this from the nitty-gritty, human-experience angle to see what we can learn from what has been written.

"Watch" -- Though often translated by such phrases as "take heed", "take care", or even "beware", this Greek word, blepō, is one of the most common words used for the act of seeing, i.e., to look at with the eyes; to behold; to gaze upon; to be aware of, perceive, or discover with the senses; or, metaphorically, to consider, regard, discern and understand mentally, i.e., with the "mind's eye". It describes a more vivid or earnest "looking" than some of the other Greek words, implying a more curious, investigative quality of contemplation. How we understand this depends on how we see the entire context. From my English-language, Western church background, I have always understood this as a warning, a "take heed to yourself", a "watch out" or "pay attention" because there is danger up ahead for me. It could be understood this way. The Greek would allow for this. On the other hand, because of the New Testament emphasis on interactive Body-life, and especially because of Hebrews 10:24 (where we are clearly told to consider, or take note of, one another), I am beginning to look at this very differently. I think, now, that the writer was directing the believers to watch out for one another. It is a practical word about interactive Body-life, not so much an introspective warning. Why? Because we can do something practical to help one another, if we see someone else in the unhealthy state of mind the verse describes. It is very difficult to "kick yourself into gear", however, if this is happening to you. I think this will become more clear as we go along, so allow me to get more of the pieces out on the table before I try to put them together. The word is also plural, "Y'all watch..." The responsibility is given to us all.

"lest it will be in anyone of y'all" -- We are to be watching in order to avoid a potential problem. The word, "lest", could also be translated as "in order that ...not", e.g., "in order that it will not be in anyone of your group". The word translated as "it will be" could mean "to exist over time in the future". It does not necessarily mean that our watching will keep it from occurring altogether, rather our vigilance can keep it from continuing.

"an unsound heart of unbelief in the to withdraw away from the living God" -- The word I have rendered as "unsound" is often translated as "evil". When we perceive it that way, we automatically think that the person with this kind of heart is wicked, and is choosing to resist God out of stubbornness and spite. However, the word can also refer to something of bad quality, something sick or in poor condition, something diseased or unhealthy. If we translate it this way, suddenly we see this as a problem that possibly we can help with. Then the passage becomes one of caring for the "sick hearted". The rest of the phrase helps to further clarify. This is a sick heart "of unbelief in the to withdraw from ...God." The word translated as "unbelief" is just a negated form of the word for faith, a heart of non-faith, or non-trust. The consequences of remaining in that state can be devastating, but "unbelief" is something we all experience at times. It was the problem of the father of the demoniac in Mark 9:24, "I do believe; help my unbelief!" When the Lord appeared to Thomas in John 20:27, He said, "...be not unbelieving, but believing". Paul, in II Tim. 2:13, declares that "if we are faithless (unbelieving), He remains faithful; for He cannot deny Himself." So, it is possible for Christians to experience unbelief, and God is willing to minister to us even at that point, if we cry out to Him. What further complicates this scenario in Hebrews 3, however, is that this unbelief is motivating the person to withdraw from God, instead of draw nearer to Him for help. The word literally means to "stand away from", usually translated as to leave or depart, but it can also mean simply "to avoid, to withdraw from, or to keep one's self from". So, the person we are to be especially concerned about is one whose heart becomes unhealthy in unbelief and begins to withdraw, or avoid, God.

The next verse gives another word picture for the danger being described. We are to take action in order to keep anyone from among us (definitely, the focus is on us caring for one another in the group) from "being hardened by the deceitfulness of sin", or, as I translated it above, "in order that not anyone out from y'all might be dried-up-and-made-stiff in a delusion of the error". One thing that the Greek clearly says to us here is that this person is not choosing to harden himself. The verb is a passive form, meaning that the person is being acted upon, i.e., it is happening to him or her. The person is not embracing or pursuing the hardness or the unbelief, but they are very much being affected by it. The word picture for "harden" is so helpful here to understand what is going on. The person is becoming "dried-up-and-made-stiff". There was a time when this brother or sister was soft and pliable, but because of circumstances and inner turmoil, they have lost trust, withdrawn from God, and have begun to dry up inside and become jaded in heart. This withdrawal from God, in itself, could be the "error" mentioned at the end of verse 13. The Greek word refers to a "mark-missing", …an attempt to do what they thought was right or good but it missed the target…, an error or mistake. At some level inside, they think they are doing what they need to do for themselves. They think this is the best way, the way that will be less painful. This is complicated by deception. They no longer see things clearly. They will not probably be able to reason their way back to God, at least in the frame of mind they are in. The problem is compounded further if they are back "medicating their pain" with some old behavior designed to make them feel better (Eph. 4:17-19). At least temporarily they will not feel the emptiness so acutely, being "numbed out" by their pleasure-seeking, and they may once again think that they can find the answers to their problems apart from God.

What is to be done? How do we help someone who is in such a state? Most versions translate the beginning of vs. 13 as "exhort one another". The word "exhort" sounds to me like an "in-your-face" kind of admonition, an "I'll-tell-you-what-to-do" in a "tell-it-like-it-is" kind of style. The word in Greek, however, is the word, parakaleō, which means "come alongside to help". It is more often translated as "comfort, encourage, cheer up, or entreat" than "exhort". Certainly, the word picture of "coming alongside to help" is a much more tender, gentle, caring image than simply "exhort". This is more emotional support than instruction, …"being there" to give an emotional "cup of cold water" to refresh their parched souls. It is being the truth in love. When they can no longer think the truth, we can walk it out with them. They need more of our caring presence than just our words. Cf. I Thess. 5:14. Speaking the truth is important, but we need to come alongside as a servant, willing to help. We must listen to discern what is really needed to move them out of their quagmire. Easy or pat answers will not cut it. Their emotional state does not permit them to think clearly, so a teaching will not, by itself, solve the problem. We must give them hope by our willingness to “come alongside”.

Furthermore, the verb is addressed to the entire group, "y'all encourage". We are all able to minister to one another, if we walk in love. The responsibility does not just fall on some counseling corps. It is Body-life. The verb is also ongoing, present action, "y'all be coming alongside to help". This is reinforced by the surrounding words. We are to do it "according to each day, as long as it is called 'today'". In other words, don't put it off. Be ready, be regular, and be responsive to the opportunities and needs as they come up. Don’t let “hardness” settle in.