Apostolicity 07

Apostolicity
The heralding of the crucified God

Chapter 07
Apostolicity – revealing fatherhood

In that day it shall be said to Jerusalem, Fear thou not; O Zion, let not thy hands be slack. Jehovah thy God is in the midst of thee, a mighty one who will save; he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing. I will gather them that sorrow for the solemn assembly, who were of thee; to whom the burden upon her was a reproach. Zep 3:16-18

Oh how great is thy goodness, Which thou hast laid up for them that fear thee, Which thou hast wrought for them that take refuge in thee, Before the sons of men! In the covert of thy presence wilt thou hide them from the plottings of man: Thou wilt keep them secretly in a pavilion from the strife of tongues. Blessed be the Lord; For he hath showed me his marvellous lovingkindness in a strong city. Ps 31:19-21

The God of Israel said, the Rock of Israel spoke to me: he who rules over men justly, ruling in the fear of God, is as the light of the morning, as the sun rises, a morning without clouds. The tender grass springs out of the earth through shining after rain. 2 Sam 23:3-4

Beauty, stability and functionality
“A father of many nations have I made thee.” These were words to Abraham. The New Testament declares him to “be the father of all them that believe”. Fatherhood is meant to provide proper foundation and framework for a household, it is intended to provide focus and identity for the smallest building unit in a society. A corner stone settles the functionality of a building, fatherhood brings stability among those who dwell together. Apostolicity is to be regarded as having similar functions in the Christian community, the Church. As Jesus Christ, being “a living Stone, indeed rejected by men”, so does the sent man often stand alone to be regarded as unnecessary, an item obsolete, a function disregarded. The common statement against fatherhood and men of foundations is widely heard: “Let us break their bands in two and cast away their cords from us”. The sending causes opposition and dissension, because it is meant to herald Fatherhood – the crucified God.

The Davidic definition of a father’s role, even of the role of a ruler, gathers its intensity and beauty from a shepherd’s experience – rough wind and rain, perhaps for days, and then a glorious dawn, clear sky, the sun rising at the horizon. Malachi has the following: “But to you who fear My name, the Sun of Righteousness shall arise, and healing will be on His wings”. The Davidic setting; a ruler speaking as if he, by his whole being and person, takes on and by the might of his caring heart carries the burden of the people – as a corporate body as well as regarding single individuals. The Davidic perspective pictures the herdsman leaving the ninety-nine for a single straying sheep. Men, sent men, are horizoned by the heart of the crucified God. Theirs is a walk according to a meekness learnt in the pastures of the Lord, a walk in which no guile is ever to be found. “The secret of Jehovah is with those who fear Him; and He will show them His covenant.” Guilelessness and humility – the secret and the true power of men sent from Heaven.

“In the time of trouble He shall hide me in His shelter, in the secrecy of His tabernacle He shall hide me; He shall set me up on a rock.” Ps 27:5
“Thou art my hiding place; thou wilt preserve me from trouble; thou wilt compass me about with songs of deliverance.” Ps 32:7

The main feature in the Davidic concept of fatherhood, and therefore of covering, is the tabernacle – which in its presence and character provides ample expressions of the holiness and righteousness which settles the context for mercy and grace to come to the people as they adjust their stance and manners according to sacrificial measures – to be put according to the language of the New Testament: A people allowing themselves to gather in Christ, “who from God is made to us wisdom, and righteousness, and sanctification, and redemption”.

The tabernacle represents heavenly rule, righteous rule, it represents a worshipping of the Holy One in ways which are perfectly purified – no self-effort, no self-focus, no self-aggrandizement. The beat and the yelling volume produced by rhythm-machinery and high-power amplification in our modern gatherings cannot and does not comply with the holiness of the tabernacle. Its screaming carnality finds no way to the Father’s heart. It leaves us guilty of blasphemy. The Davidic tabernacle heralds fatherhood, to be welcomed in the same manner as it is sent from Heaven – in humility. Our bowing before the Lord in worship as well as our approach to men must resemble that which comes from Heaven. Apostolicity asserts correspondence – as in Heaven, so on Earth.

The Father delights in the Son: “This is my beloved Son, in whom I am well pleased”. The Father delights in Zion. The Father delights in the providing of that which covers and protects – even His singing causes deliverance. Apostolicity opens a rich perspective – releasing the sheep to perfect pastures, to that which corresponds to Heaven. Apostolicity never gathers to itself – a drawing of the people to one man’s cause, to one man’s vision, contradicts in the bluntest manner the idea of being sent. Being sent means being theirs, being sent never means “they are mine”. Being sent means being there to serve, it never allows the sent person to persuade the people into a serving of him. A man professing to be sent, who gathers riches for himself is an outright contradiction of the apostolic measure. One step further – the Son, the beloved, does not play on attractiveness or charisma. “He hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him.”

John, the Apostle, wrote to the churches regarding his sharing with them as a “companion in tribulation, and in the kingdom and patience of Jesus Christ”. He wrote to seven proto-churches, to seven churches chosen to stand as markers and pattern for the Church of the overcomers. Their role included a positioning in spiritual history as reminders for every corporate body in Christ, pointing to the one and only thing necessary – to the overcoming, to the ever present duty to give God His rightful position in any given situation. Theirs was the role of providing a pattern and a framework within which fatherhood will be properly displayed and within which falsehood and pretention is to be negated and driven out.

John was struggling in prison, yet writing in a most profound manner. He settled his text at the time when the Roman empire was ruled by Caesar Dominitian – a man who senselessly crossed the borderline of common decency in the deifying of himself. He founded his claims on the fact that Rome itself – its spirit – insisted on divine nature. Rome demands the right for man, certainly for its leaders, to stand as little gods. This classic error reaches horrific levels in its humanistic approach in our societies – its spiritual counterpart in churches, disguised as “overcoming”, proves radical confusion as to the apostolic seeing of the crucified God. Men and women gathered for a worshipping of God as He is, are confronted at this very point – the turning aside to see the cross in the Father’s heart and the following melting of their own hearts. The true overcomer learns to discern and identify each tendency towards self-hood. The true overcomer rejects that which demands adherence on carnal ground. The overcomer stands true in his overcoming when Heaven is allowed to rule.

The training of a foundational man
“The servant of the Lord must not strive, but to be gentle to all, apt to teach, patient, in meekness instructing those who oppose, if perhaps God will give them repentance to the acknowledging of the truth.” 2 Tim 2:24-25

Paul brings forth the essence of apostolicity as he writes to Timothy, in the advising of the young man for apostolic mission. In this radical statement he places two things together, which we generally regard as opposites. Here we have teaching and instruction – the latter is “paideuo” in Greek. This word covers disciplined education, even re-education by reproof and admonition. And Paul requires the re-education to be done in meekness. This blows our fuses – admonition makes us feel ill-at-ease, the confronting puts us to a defence mode. Far too often we find the admonisher harsh and un-kind – not at all meek and merciful. He seems to enjoy the breaking of his victim. The apostolic approach has learnt heavenly fatherhood – the admonishing with a broken heart. No human is able to capture the heavenly mode but through seeing God broken and being broken in the seeing. Fatherhood equals apostolic meekness. Fatherhood dares to confront, it is done according to the mode of the cross of Christ.

“In the latter times some will depart from the faith, giving heed to seducing spirits and doctrines of demons.” 1 Tim 4:1

“Husteros” – latter times, at the end, at the border, even crossing borders, combined with the word “husterismos”, which defines a mode of being, these two words go well together to describe our days. These are days when many test limits and trespasses in the doing, many move boldly beyond limits, all kinds of restrictions are neglected and abolished, all this being done with the heart of a daredevil, as in a frenzy, in a hysteric mode of being. Egos inflated, claims exaggerated, spiritual exploits undertaken in a spirit of bravado, bombast and boastfulness – this is our days, this is our churches. And the apostolic heart cries out before the Lord.

The main issue is that the hysteric Church of our days sees itself to be utterly apostolic. But the man sent from God considers the apocalyptic perspective given by the Holy Spirit to be a signal for the gathering of solemn assemblies unto repentance, thorough repentance. The Lord instructs him according to the following: “I will gather them that sorrow for the solemn assembly, who were of thee; to whom the burden upon her was a reproach.” The apostolic perspective is indeed apocalyptic – the burdensome awareness of the discrepancy created by “didaskalia daimonion”, spiritual forces which promotes various grave strayings – the apocalyptic perspective tells him what time it is and what to do. In meekness instructing…

“This know also, that in the last days perilous times will come.” 2 Tim 3:1

Apostolicity is life suited for perilous times, apostolicity is the presenting of a message, a testimony for perilous times. Apostolicity is the mode and model by which the Lord of Hosts speaks into and against the wearisomeness of these last days. The “last” – the “eschatos”, the very last, at the end in a row of many. Eschatology is very much more to us in these days, than to the many who have gone before us. Ours is the task to walk apostolically for the sake of presenting a testimony which reflects heavenly fatherhood – reflects the crucified God. In these days, when men “live it up”, when men find no reason to live decent lives in godly reverence, God calls for apostolicity, for fatherhood, for crucified lives.

“Having a form of godliness, but denying its power.” 2 Tim 3:5
Paul rounds up his list of characteristics by which he settles a description of the man as he is in the very last days. He points his finger and directs his words into the power-hungry Church. And the many bring protesting in the manner of the day – loud and boastful: “We do not deny the power of God – we like miracles.” The twisting of the meaning of the word has gone a full round – power means satisfying the urge for extravagant experiences. That which is intrinsically God, that which is fatherhood in its heavenly essence – the cross in the Father’s heart unto holiness and fellowship – is met with an outright denial. “We want to live on the envelope, a living to the extreme – even challenging the sovereign lordship of Christ. This is “godliness” in the last days. Amidst extremism the Lord mobilizes a sending for the sake of thorough correction, fatherliness expressed in meekness.

The young Timothy, the man to be trained for apostolic endeavour, found in the very first sentences in the first letter received from the apostle Paul pertinent instructions which were aimed for the formation of his whole apostolic career. The apostle delivered the instructions to the young man on the very foundation of his own sending, based on the “epitage”, the mandate on which he rested his work. Timothy acquired through the words of Paul specific direction as to his approach in matters of teaching and instruction, his case was also settled in regards to deviant teaching already at hand in the newly born churches. “You might charge some not to teach other doctrines.” The Greek has the word “paraggello” – to charge, to command, to exhort.

No apostle, no prophet, not even a teacher open up or introduce new teachings, new things, new areas and items which could not, at an earlier stage, be seen and found under the hand of the Lord – if they do, they have already sided with certain “didaskalia daimonion”. The apostle confronts men who base their credentials on extra-biblical revelation, on texts which were never allowed into the canon of the Bible, or on thinking introduced in dreams and visions for the sake of twisting the message of the crucified God. The “new-thing-ology” of our days, which has given itself the right to twist, add to or take away from the Word of the Lord belongs to the that which is described by the Lord as the Great Falling Away, the apostasy of the latter days.

Apostolicity – the ministry of sound minds

“This charge I commit to thee, son Timothy, according to the prophecies which went before on thee, that thou by them mayest war a good warfare.” 1 Tim 1:18

Apostolicity – wage warfare. Apostolicity – wage a good and godly warfare. Apostolicity – the waging of a soft war, using weapons received from the arsenal in Heaven. As these weapons are mighty before God, they correspond to that which is heavenly – to the perfectly crucified realm of existence. The sending of Timothy was intended for an establishing of sound doctrine, it was intended for the producing of sound minds – it was a ministry of sound minds. Peter, the mellowed fisherman, wrote: “The end of all things is now close at hand: therefore be sober-minded and temperate, so that you may give yourselves to prayer.” Ministry, prayer ministry, charity ministry as well as teaching and healing ministry must reflect the jubilant sobriety of a sound mind. Apostles, sent men, are the catalysts in the process of the gathering of a godly people unto solemnity.

Sobriety and solemnity – no dull thing, lucid, transparent, a mode which never brings offence, by which many are offended, a modus operandi awkward and unpleasant to the pleasure-seeker and the many who dislike thinking and who are ill-at- ease before the majesty of the Creator. To Timothy: “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished to all good works.” To Timothy: “I write these things to you, that you may know how you ought to behave in the house of God, which is the Church of the living God, the pillar and foundation of the truth. And without controversy great is the mystery of godliness. ” Apostolicity takes on real thinking, the sobering art of heavenly thinking for the sake of a sound and functional Church. Apostolicity takes great interest and delight in conduct and behaviour which represent Heaven. Apostles are sober men, well founded in truth for the sake of producing churches who are to stand as pillars of truth.

God has not given us the spirit of fear, but of power and of love and of a sound mind. 2 Tim 1:7

Power without a sound mind produces dictators. Love without a sound mind leads to licentiousness and lasciviousness. The Church at Ephesus was indeed commended for hating that which the Lord hates, that is the power-hungry fellowship, which uses whit, uses any gift of gab, uses intimidation – intellectual as well as brute force, and bases their claims on worldly reasonings for the taking of prime positions in the Church. The Church at Thyatira was called the corrupt Church because of their tolerance. “I have this against you, that you tolerate that woman Jezebel, who calls herself a prophetess and is teaching and seducing my servants.” Tolerance is indeed love without a sound mind, tolerance appears as an actor on the scene where soundness, sobriety and solemnity are rejected – eternal values rejected.

Again, to Timothy, an apostle in the making: “Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. By the Holy Spirit who dwells within us, guard the good deposit entrusted to you.” 2 Tim 1:13-14

Hold on to the “hupotuposis”, the heavenly protocol, for an example for those who should hereafter believe. Hold on to the “hupotuposis”, the heavenly protocol, guard it, protect it, keep it from being snatched away, guard the heavenly protocol from being abandoned. Guard apostolic doctrines – a duty worthy a real man. Even more, guard the apostolic mindset, the mode of being – the apostolic meekness which alone verifies the sending.

Apostolicity, being aligned and adjusted to His sovereignty

“I will abide in thy tabernacle for ever: I will trust in the covert of thy wings. For thou, O God, hast heard my vows: thou hast given me the heritage of those that fear thy name. Ps 61:4-5

The sending defined in short hand: “I have put my words in thy mouth, and I have covered thee in the shadow of mine hand.” Isa 51:16

Apostolicity develops and is maintained under the hand of the Lord, a steady abiding under the hand of the Holy One. There, the man is being made true. There, the man learns to identify truth. There, the solemn necessity of truth occurs to him as the very essence of heavenly protocol. A heavenly vessel takes shape only under the hand of the Lord. A man forfeiting the prospect of a sitting under the hand of the Lord is about to become his own severe judgment. Men of the tabernacle, tempered by the tent, are vessels prepared for heavenly duty. The Davidic man learns the heavenly art of abiding. In this peculiar art of waiting on God, truth formulates itself ever fresh, refreshingly reliable, permanent and rock solid.

The apostolic covering, the abiding under the hand of the Lord engages the enemy. “The cravings of the lower nature are opposed to those of the Spirit, and the cravings of the Spirit are opposed to those of the lower nature; because these are antagonistic to each other, so that you cannot do everything to which you are inclined.” Apostolicity learns to walk steadily in the Spirit for the sake of victory in Christ. Paul instructs, “Be ye imitators of me”. “Follow the patterns already given to all the churches”. Also, from the pen of Paul: “And if any one among you thinketh that he is a prophet, or that he is spiritual, let him recognize the things which I write to you, as being the precepts of our Lord.” The apostolic mind expresses itself as being under the hand of the Lord. The apostolic heart reveals fatherhood – never taking any kind of advantage of any person within its reach. This will be the only attractive characteristic which answers to the need of the coming generation in its recklessness and global despair.

To the apostle in the making: “Take heed to thyself and to thy doctrine; continue in them: for in doing this thou wilt both save thyself, and them that hear thee.” 1 Tim 4:16
“If you warn the brethren of these dangers you will be a good and faithful servant of Christ Jesus, inwardly feeding on the lessons of the faith and of the sound teaching of which you have been, and are, so close a follower.” 1 Tim 4:6

The training of the apostolic mind is ever set on the formation of a sound mind and a burning heart, a mind alerted to heavenly values and the appropriation and application of these values from beyond in any a setting of saints. Foundational formation unto newness of life is the prospect of apostolicity. A good minister, Paul says, is a man settled under the hand of the Lord, engaged in the instructing and correcting of men unto godliness. A good minister, says Paul, is the one who closely follows heavenly patterns and precepts. He admonishes all men to “meditate upon these things; give thyself wholly to them; that thy profiting may appear to all”.

Finally summarizing: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.” 2 Tim 4:2

The heralding of the crucified God is an ongoing operation, The Lord sends His messenger, and sends him again. The Lord sends His word, ever fresh, ever sharp – and it never turns back without result. “So shall My Word be, which goes out of My mouth; it shall not return to Me void.” And, the apostolic man never moves into action without the securing of sent word. The apostolic man, the man with a burning heart, never pretends having heard from Heaven. The man with a father’s heart, touched by the Father’s heart, leads the sheep to find perfect pastures – to that which corresponds to Heaven. His words are empowered, truly powered by long-suffering – especially in the day when the sent words are aimed at exposing and convicting, confronting and correcting the straying sheep, even the straying church.

Lars Widerberg

Reading: Gen 17:5, Rom 4:11, Ps 2:3, Mal 4:2, Ps 25:14, 1 Cor 1:30, Matt 17:5, Isa 53:2, 2 Tim 3:16, 1 Tim 3:14-16, Rev 2:6, 2:20, 1 Cor 14:37, Isa 55:11

Apostolicity 06

Apostolicity
The heralding of the crucified God

Chapter 06
The royal context

What matters is the throne. What matters is the sovereign lordship of Jesus Christ.

“You shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.” Luke 1:30-33.

Endorsement and endowment comes from the throne. The making of a man’s character comes from the throne. The sending comes from the throne. The words borne by a sent man must come from the throne. What matters is the throne. What matters is the sovereign lordship of the King of kings, Jesus Christ – God’s only begotten Son. “Of His kingdom there will be no end.” Apostolicity is all about the throne, the apostolic man is brought forth for the heralding of the royal context. The comprehensive, all encompassing issue focused in apostolic heralding is the Throne.

“In those days and in that time, declares the Lord, the people of Israel and the people of Judah shall come together, weeping as they come, and they shall seek the Lord their God. They shall ask the way to Zion, with faces turned toward it, saying, ‘Come, let us join ourselves to the Lord in an everlasting covenant that will never be forgotten.’ Jer 50:4-5

Apostolicity holds an answer to the inquiry, apostolicity holds an answer regarding Zion and the redeemer to come, simply because it engages intensely in the waiting for an answer, even for the fulfilment of the promises. Jeremiah, together with the Holy Spirit, allows his secretary, Baruch, to make the following comment: “In the latter days you will understand this”. A perceiving and an understanding regarding the mystery of God, summarized in the pregnant promise of a redeemer coming to Zion, even out of Zion, will be given from above to men who inquire, and then to be heralded by them as a preparing of the way for Him to return.

“In that day there shall be the Root of Jesse standing for a banner of the people; to Him the nations shall seek; and His resting place shall be glorious.” Isa 11:10
“Pass! Pass through the gates; prepare the way of the people. Raise up! Raise up the highway; gather out the stones; lift up a banner for the peoples.” Isa 62:10

The matter of the gathering of the people of God, Jew as well as Gentile, the matter of the heralding the returning of the Redeemer to Zion asks for men who dare to give themselves to a solemn task in the researching the vast prophetic material set forth in the Word of God. The matter of the throne calls for men who dare to leave behind categories common to the Church, for a returning to the apostolic listening and waiting, for the royal context to be recovered and reestablished. Its content will oppose and contradict the shallowness of the Sunday Church, its beauty and its holiness will cause the Sunday culture shake violently in its foundations and the restoring of the companionship of humility and truth will reveal the emptiness of churchianity – all this for the sake of the coming of ruling and reigning to be set forth in Zion. And, to speak frankly – that which calls itself “the apostolic and prophetic movement” will be shaken to the uttermost in its blatant shallowness and repulsive self-seeking.

Lift up a standard
“I will lift up my hand to the nations, and set up my ensign to the peoples.”
“Behold, a king shall reign in righteousness, and princes shall rule in justice. And a man shall be as a hiding-place from the wind, and a covert from the tempest, as streams of water in a dry place, as the shade of a great rock in a weary land.”

“Blessed are the peacemakers: for they shall be called sons of God.” Blessed are the heralds of the sovereign lordship of Jesus Christ – these men who bring forth a message of reconciliation on the basis of the redemptive purposes of God. Blessed are the trouble-makers, who dare to herald the returning of the Redeemer – “Blessed are ye when men shall reproach you, and persecute you”.

The heralding of the royal context, the Davidic rule set forth in Zion, is brought forth by men, who themselves are as hiding-places from the wind and as streams of water in dry places. The beauty of these old texts is by all means far more than poetry. They all contain spiritual reality, and they all call for the art of apostolic reading – a reading which brings content and reality. The Davidic context holds promises to be fulfilled in days to come. But they wait for daring men to go searching for practical applications right at the doorstep of their own homes and among their closest neighbours. Apostolicity is a “real time” event, an immediate expressing of the vitality of the throne.

Bringing the King back
Listen to a story from the life of David. His own son, Absalom, had daringly risen and had taken on the role of a usurper, gathering the main part if the nation to himself in a betrayal of Davidic rule. The King was guided to withdraw and go into hiding, together with faithful men for some time. The initiative of the usurper ended with his death in a battle situation. The matter of the throne and the authority had been violated, and the quest for position and power ended abruptly. The matter of God’s sovereign choosing had been violated, the matter of proper sending had been set aside, the matter of obedience was neglected. Men who believed in the forces of personal charisma and numerical attraction, engaged against the dynamics of heavenly endorsement and sending. Men who believe in the power of the spoken word and the gathering of the multitudes to themselves make their move for the throne and its authority, but they will end like Absalom – because of their forfeiting the royal context and the sending.

The usurping initiative had been interrupted by the hand of the Lord and the nation was brought to a weary halt not knowing how to proceed. A quarreling arose among the people, which resulted in a word to be stirred among them: “Why do you not speak a word about bringing the king back?” And then, yet another: “Why are you the last to bring the king back to his house?” The Davidic rule was then brought in, in peace and glory. The King was brought back by men of might, by a move towards corporateness as to the understanding and the practice of submission to heavenly protocol.

“Why do you not speak a word about bringing the king back?” The calling to Davidic order and the heralding of the coming of the Redeemer to Zion, the summoning of men to prepare for the coming of the King in grace and splendor lies at the core of the apostolic endeavour. This word speaks sharply, and with tears, into each and every camp of the evangelical setting of today. Why do we not speak of the coming of the Messiah and the fulfillment in finality of his redemptive efforts? Why do we not engage in an apostolic heralding of the royal context, in a mobilizing the Church in expectancy, in praise and preparation, for a proper welcoming of the King as He is about to return? Apostolicity jubilates as it considers and heralds the prospect of the royal context.

Zion – the center of redemptive efforts
“Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, your King comes to you. He is righteous and victorious, meek and riding on an ass…” Zech 9:9, Matt 21:5

Apostolic content, the royal context, develops as men engage in efforts to identify and to understand the Messiah, the son of God. The greatness of the royal perspective, the beholding of the city to come down among men, the holy city, the New Jerusalem, coming down from God out of Heaven, staggers the mind and overwhelms the heart which is open to spiritual content. The beholding of the heavenly city, the identifying of royal content brings a definition of the goal, the final product of the purposes of the Lord as well as a setting of standards as to the ascent towards the goal. The heralding projects the content, the character of the herald reflects the message. The holy city is sent, so is the messenger. The city is holy, so is the messenger. The message hold eternal depth – the lightness of many messengers speaks against the bringing of apostolic content.

God is “jealous for Jerusalem and for Zion with a great jealousy”. Zech 1:14
“The Lord has chosen Zion; He has desired it for His dwelling-place.” “This is My rest forever; here I will dwell; for I have desired it.” Ps 132:13

No words are better suited to convey in short-hand the place and purpose of Zion in the mind and the heart of the Lord. He considers Zion to be his dwelling place. He takes greatest delight in Zion. If He pauses in his redemptive operations for a rest – Zion is the place where he will go. The beauty and the adornment of language come to its fullness in the description of the city of God, which he has prepared for his people in graceful fellowship with himself. Ours is the privilege to share in the fellowship in the eternal setting called Zion. Ours is the blessed privilege to be part of the high calling to companionship in the redemptive purposes of God, which is summed up in Zion. Jew and gentile are called upon to take part together in this heavenly enterprise, of this corporate endeavour.

The Lord is exalted; for he dwelleth on high: he hath filled Zion with justice and righteousness.
And so, it shall come to pass in the latter days, that His house shall be established on the top of the mountains – and out of Zion shall go forth the law, and the word of the Lord from Jerusalem.

A perplexing conundrum regarding the latter days comes in as men consider the marvellous work of the Lord which will result in a corporate drawing of the nations to Zion for the sake of studying redemptive concepts and heavenly order. The apostolic mission, the sent man will qualify the veracity resting with his credentials in the heralding of the redemptive initiative of God in the Son, of heavenly rule – even Davidic rule – to come out of Zion. Royal content is for the last days, but it never generates sentimentality or religious fervour. Royal content holds righteousness and harbours redemptive efforts. Any mission to the nations which sets aside the messianic context, disqualifies itself. A beating of swords into plowshares will be in vain outside the framework of the cross.

“Look upon Zion, the city of our solemnities. Thine eyes shall see Jerusalem a quiet habitation, a tent that shall not be removed, the stakes whereof shall never be pulled up, neither shall any of its cords be broken; but there Jehovah is unto us glorious.” Isa 33:20-21

The city, the refuge prepared by God – Zion, is to be regarded as a city of solemnities, the city of the solemn assembly. It is the city to which the people of the Lord has come, it represents the context in which solemn assemblies are gathered for the sake of redemptive efforts. It is the city of high praises as well as the city of contemplation, it is the city of righteous rule and the place which focuses corporate intercession. Zion is the dwelling place of God, and the house of the Lord is meant for prayer for all peoples, for the nations.

The city of God is summed up in the qualities of a tent, of the Living God living together with his people. The word for the old tabernacle was set forth in a single sentence: “There I will meet with you.” At the mercy seat, the place which represents reconciliation accomplished, the people gathered in solemnity will, at all times, find grace and mercy. Its representation finds its crystallisation point in a small word in Hebrew – chesed, which means tender mercy, the mercy which erupts from a broken heart, which knows no borders, a mercy which is limited only by the vastness of heavenly protocol. “His mercy endures forever” – Ps 136.

“In mercy the throne shall be established; and he shall sit on it in truth in the tabernacle of David, judging and seeking judgment, and speeding righteousness.” Isa 16:5

The tabernacle of David represents the establishing of righteous rule. It rests on mercy, tender mercy. The role of the solemn assembly, gathered to stand in the council of the Lord, is for judging and seeking judgment. In its midst men of the sending are fostered for the “declaring the end from the beginning, and from the past things which were not done, saying, My purpose shall stand, and I will do all My pleasure.” The solemn assembly is meant for a speaking together with the Lord, a speaking in the Son – a speaking in righteousness for the bringing forth of righteousness. Theirs are holy meetings for a holy cause – a cause which will stand. Theirs are gatherings for a tempering of the tent: a tempering unto solemnity accompanied by humility, a formation unto righteousness which is accompanied by jubilation – all this unto the Lord and his eternal purposes.

The Isaiah perspective
The perceiving of things temporal as well as things eternal is fostered in the light of the prophetic word. The perspective of a sent man is a seeing according to eternity – an important element in its framework is its view of the final days of this dispensation and the awaiting of a world to come. Isaiah is indeed an apocalyptic man – his seeing is framed by the things to come, he announces the coming of the redeemer to Zion. His is an apocalyptic perspective in the seeing of the nations coming to Zion to learn redemptive patterns. His is the evangelistic joy in the beholding of the crucified God. He boldly states eternal realities: “The Lord of hosts, dwelleth in mount Zion.”

“It shall be in the day that the Lord shall give you rest from your sorrow, and from your fear, and from the hard bondage which was pressed on you, you shall take up this song against the king of Babylon and say, How the exacter, the gold gatherer has ceased! The Lord has broken the staff of the wicked, the scepter of the rulers.” Isa 14:3-5

“This is the purpose that is purposed on all the earth; and this is the hand that is stretched out on all the nations.” Isa 14:26

Woe to him who fights with the One who formed him, a potsherd among the potsherds of the earth! Shall the clay say to its former, What are you making? Or your work, He has no hands? Isa 45:9

The apostolic heralding of the crucified God, the crucified Son of God, is the announcing of Zion as realized and established in terms of the redeemed community. Also, the heralding of the crucified God holds a stern element of indictment delivered in the face of the many who dare to declare “He has no hands”. The uplifted hand is a royal statement, which implies the giving of His strength and support to that which belongs to eternal categories. Indeed, the solemn assembly consists of a holding of things to the full thought of God – and the Lord answers in the lifting of his right hand. The prayer in the solemn assembly: “Awake! awake! Put on strength, O arm of Jehovah. Awake! as in the days of old, in the generations of old.” The apostolic heralding, the words, the judgments, the prayers in the solemn assembly, rests with the learning of Christ, the adherence to and obedience according to the “Isaiah perspective”.

Isaiah’s perspective – an apocalyptic perspective
“Remember thy congregation, which thou hast purchased of old: the rod of thy inheritance, which thou hast redeemed; this mount Zion, in which thou hast dwelt.” Ps 74:2
“Thus saith the Lord; I have returned to Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the Lord of hosts the holy mountain.” Zec 8:3
The Lord loveth the gates of Zion more than all the dwellings of Jacob. Psa 87:2

Zion holds the perfect representation of the purposes of God on Earth. His heart is forever settled on the realization of the fullness of Christ to be manifested within its framework. Zion represents the mind of Christ, the crucified God. Its categories, its rest, its concept of peace, its righteousness, its humility, its grace and mercy – all these things and many more will never be found in any other setting. The apostolic representing of Zion as a community, settled for redemptive purposes, cannot but reflect that which characterizes the city of God. The Lord raises his hand in favour of its presence, for the sake of protecting it, for the sake of its purity, for the sake of its consistency as to purpose. That which does not hold correspondence to its character will be judged.

The view which the prophet Isaiah, and others, present holds apocalyptic content – the fullness of Christ will come to a thorough expression in the final days, the royal context will be recovered in deeds and doings which will bring horrifying results, deeds and doings which will open for a new dispensation, deeds and doings which will allow for the nations to beat their spears and swords into plowshares. Peace and provision at last. Do we dare to proclaim such a perspective in the presenting of a Church, a community which provides practical expressions of reconciliation in truth and humility.

“Thou shalt arise, and have mercy upon Zion: for the time to favor her, yes, the set time, is come. For thy servants take pleasure in her stones, and favor the dust thereof. Psa 102:14

The restoring of such a community is to become a fact when a servant community arises in truth humility for a recovering of the eternal values stored and hidden in Zion. Restoration will come, when the Church takes on the burden of the Lord’s for the ruins of Zion. Ruins it is, and we are all called to come to a perceiving of the true nature of things in these final days.

Ours is a work, a hard work to recover eternal values in the Church, which has taken sides with the world in its giving up on absolutes. Ours is prophetic task to recover righteousness in the Church which only profess being made righteous, but lives for carnal pleasures as the society surrounding it.

The recovering of a holy community, a solemn assembly, lies precisely to the core of the apostolic mandate. The recovering of heavenly protocol, the recovering of God’s order for communication eternal realities holds first priority. And, many of the modern prophets and apostles do not even care for royal context as they fancy nice and impressive titles. The apostolic/prophetic duty is to provide change. The scattered stones and the dust of the modern Church provide ample reason for us all to take to compassionate prayer for the Lord to intervene on behalf of Zion – the Zion in which He delights.

I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the LORD, keep not silence, and give him no rest, till he shall establish, and till he shall make Jerusalem a praise in the earth. Isa 62:6-7

The apostolic view is indeed of royal nature, the purpose of its presence is to formulate prayer strategies for the solemn assembly in regards to the recovering of the stature and significance of Zion. Apostolic measures must be mobilized for the sake of the testimony. Apostolic measures must be mobilized in the Church for her to pray: “Awake! awake! Put on strength, O arm of Jehovah. Awake! as in the days of old, in the generations of old.” The recovering of a praying community is of foremost priority in the apostolic mind for the finalization of the purposes of the Lord in Zion.

“Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no god formed, neither shall there be after me.” Isa 43:10

“Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For behold, the darkness shall cover the earth, and gross darkness the people: but the LORD will arise upon thee, and his glory will be seen upon thee.” Isa 60:1-2

The apostolic testimony lifts forth the redemptive purposes of the Lord in its fullness. It brings men and women to the cross for the sake of repentance and regeneration, it brings truth and humility to its full power among the company of committed. It manifests the beauty of holiness, it brings forth eternal values – that which is absolute – before the nations, before its “prophets” and its leadership. It calls for a lifted arm in Heaven for the finalization of the mystery of God.

Words of importance seem to come in terse packages, in compact form – like the word “chesed”, which means mercy with a bleeding heart, mercy with a cross at its core. The prophet Ezekiel is prompted to use the word “yada” about eighty times in his forty-eight chapters. It contains richness as to meaning and to apocalyptic content. It points to a thorough knowing of the purposes of the Lord, an insight into his character and a revealing of his glory through his works.

In reference to the glorious workings of the Lord in the last days Ezekiel wrote: Thus saith the Lord God; I will yet for this be inquired of by the house of Israel, to do it for them; I will increase them with men like a flock. As the holy flock, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be filled with flocks of men: and they shall know that I am the Lord. Eze 36:37-38

In this sequence, wonderful promises of restoration, of royal restoration, are set forth as answers to prayer. Its content is fully apocalyptic and therefore apostolic. They are there for the Church to engage in, to fuel intercession for the purposes of the Lord to come to its conclusion.

They are there as a promise regarding a revealing before the eyes of the nations of the character of the crucified God: “The heathen that are left around you shall know that I the LORD build the ruined places, and plant that which was desolate: I the LORD have spoken it, and I will do it.” Eze 36:36

“Yada” is an apostolic word – to be brought to a seeing of God as he really is. The Hebrew word “yada” contains apocalyptic measure, pointing to events which will occur, events and works which are irrevocable. “His purposes will stand” – a seeing will come, a seeing of the marvelous glory of the coming King and a bowing amidst a revealing of the final product of the purposes of the Lord.

What manner of men are we? What kind of Church are we? Apostolicity contains a seeing of God as he really is. Apostolicity contains a bringing of the Church to that which she is intended to be. God delights in Zion – it is His resting place, and the beauty of holiness in Christ should rest with her. Royal content must be recovered – a crying out for the King to return must be mobilized. In this prospect the apostolic protocol finds its primary role. What manner of men are we?

Reading: Jer 30:24, Isa 59:20, Rom 11:26, Isa 11:10, 62:10, 49:22, 32, 2 Sam 19:10-11, Isa 33:5, Isa 2:2-3, Hebr 11:16, Isa 51:9

Apostolicity 05

Apostolicity
The heralding of the crucified God

Chapter 05
Wineskins, the maintaining of vitality

In the latter days ye shall consider it. In the latter days ye shall understand it. Jer 30:24
It shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek; and his resting-place shall be glorious. Isa 11:10
In that day shall the branch of Jehovah be beautiful and glorious, and the fruit of the land shall be excellent and comely for them that are escaped of Israel. Isa 4:2
O Lord, revive thy work in the midst of these years, in the midst of these years make known; in wrath remember mercy. Hab 3:2

At the threshold of the Messiah, in the days of the coming king
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Mal 4:5-6

In the last years, in the days of the Messiah, a miracle of great significance will occur. Its greatness will be seen and marveled at by the many. Its character becomes the cause of astonishment and perplexity and its relevance is meant for shame to be brought on many Christians, who run hither and thither, from conference to conference, for the sake of finding thrill, titillation and excitement. It will force Gentiles to consider their ways and their approach to life and living.

The Lord speaks of the last days as being marked by the touching of hard hearts unto softening, hearts like fallow ground turned by plowing and harrowing into fertile and tilled land. The work done by the Holy Spirit is indeed a sanctifying work, a work unto life, a work which turns fathers’ hearts to children and children’s hearts to their fathers. And, the Lord makes a pertinent reference to Elijah as He paints the picture before the reader’s eyes. The mystery revealed regarding the event of the end time sets forth brokenness and humility as the vitality of the last days Church. Involving the man at the book, whom we like to refer to as a man of force and independence, is in itself a marker as to the necessity of reconsidering our frame of references. The man, who stopped the rain for considerable time by prayer, appears suddenly as the one who introduces the humility factor in the last days Church.

“With great power the apostles gave testimony of the resurrection of the Lord Jesus, and great grace was upon them all. Neither was there any among them that was in want. Acts 4:33-34.

The “megas dunamis”, the great power at work with the apostles belonged to the realm of testimony, the living in the shadow of the cross, even at the resurrection side of the cross. The “megas dunamis” was the touching of hearts unto a softening, a teachableness unto a learning of Christ – therefore no one were to be found among them who “was in want”. The vitality of the Church stemmed and evolved from the re-making of hearts, the reconsidering of purposes for existence and the renewing of minds. The cross, in its resurrection aspect, produces fertile ground, bringing forth the fruits of the Holy Spirit among which long-suffering, gentleness, goodness and meekness are to be mentioned as constituting the Elijah factor in the last days Church. And, the primary factor in operation to guide her to the realization of this, the greater miracle, is an apostolic prayer life like Elijah’s.

“Hide yourself by the brook Cherith.” The words from the Lord to Elijah invited him into the mystery of waiting, waiting for that which is truly sent from Heaven. An arduous task was laid before him, no visits except for the food patrol, no reading except for what he was able to bring forth from memory, much agony – politics in high places which produced nothing but betrayal, much concern for the suffering nation during the perilous drought. No lightness, no pleasure, no self-aggrandizement – that which the modern Church seeks for, was considered to be but distraction and annoyance at the brook. The learning of the mystery of incarnation, the formation of a character through which the Lord expresses his own nature and purposes, has its inception at a brook which is about to dry up. The sending becomes a fact amidst the breaking of a man – and nowhere else. And we all understand that the brook is a picture for any situation in which God works his breaking unto sending.

We soon find the prophet, the man who learned to stand before the Lord, in another situation of solitude. After Carmel and the fire on a water-drenched altar, Elijah received a note from a prominent woman, a word which caused him to set out for a quick feet journey to Beer-Sheba –and then on to Mount Horeb. And there, the Lord visited him, again inviting him to wait and watch as the forces of nature performed in a violent display – the wind crying out in its fiercest brutality, then shakings which could not be stopped or escaped and after that, as if the two were not enough, fire came as the final destroyer. In the midst of this gruesome ordeal, Elijah had a true charismatic experience. After the fire, in the stillness, a voice, a small voice, a voice which could not be heard unless brokenness and humility had come in. And Elijah discerned and recognized the voice of the Lord. Coming to a conclusion: Elijah belongs to the charismatic realm, but not the way in which we would like him to be. Elijah reflects the apostolic ideal – the waiting for the still small voice, the receiving of a word of sending, recognizing it amidst greatest turmoil.

The apostolic community, the end time Church, comes out of obscurity – prepared at the brook. The Church which carries an apostolic testimony for accurate display, does not rest its credentials with a heritage from great men in the past. She comes out of obscurity – no seminary endorsement upgrades her spirituality. The greatness of hers lies with her willingness to serve according to priestly measure. Her great men are men of humility and godliness. She might live under the bright lights of the big city, but she avoids reflecting them. Her light comes from another world, her words speak Christ, her disposition is predicated by the beauty of holiness. The “megas dunamis”, the great power in which she rejoices is the incredible miracle of having been set free from her own self-focus.

Apostolicity, set to bring life
The vitality of the Church, the vitality of wine skins, of structures of corporeity does not rest on doctrines or principles. Vitality and spiritual authenticity is being reduced in proportion to the presence of conceited minds gathered for the sake of protecting pet teachings and for the sake of securing superiority and exclusiveness in the adhering to certain teachers and their favourite themes. The opposite is true: Vitality, life expressed as Christ within, creates and re-creates certain patterns and settings as a testimony of its presence.

“Be imitators of me, even as I also am of Christ. I praise you, brothers, that you remember me in all things, and you keep the doctrines as I delivered them to you.
Paul refers to tradition, to doctrine – the Greek has the word “paradosis”, not as if the formula in itself holds any power to produce life. He does so in order to show that life never expresses itself randomly, but in an orderly fashion and according to set protocol. He shows that life, the new life in Christ, can be expected to be seen as corporate testimony of the same kind in every type of society and culture, in rural settings as well as in the big cities, under bright lights, in what we call the ancient world as well as in the modern world of our own. He sets up as a first class priority, “in like manner”, in every place and setting “the gathering of men for prayer everywhere, lifting up holy hands, without wrath and doubting” – men gathered in humility.

He encourages all disciples in all churches, to imitate him – the Greek word is “mimetes”. His fellowship with the churches was of an apostolic kind – one of continuous serving, one of hardship, even in travail, for the soundness and maturity of the saints and their fellowship. The apostolic “be imitators of me” speaks boldly regarding the maintaining of vitality – as he already had begun the rough contending with an apostolic invasion based on credentials of a spurious kind. “Be imitators of me” hints to restrictions which are inherent in the true apostolic mission, inherent in the life lived under the hand of the Lord. He speaks in no light words regarding efforts to display the life in Christ through any other vessel than the original form of vine skins.

The Elijah pattern, the turning of hearts to one another, equals the apostolic pattern which is the learning to share in humility and with order – a sharing of all things which holds spiritual value, a sharing of goods for the reduction of poverty as well as the sharing of spiritual things for the sake of maturity among the saints. Corporate spiritual maturity equals the presence of apostolic reality. A self-focus expressed in independence and self-pleasing speaks loudly against apostolicity and the work of the cross. The Elijah pattern sets standards – God speaks humility, God speaks in humility. God speaks a thorough breaking to come to large sections of the modern Church which rests its credentials with the power to perform and to create commotion and excitement.

From house to house
The matter of vitality, the maintaining of vitality rests with the learning to “share in humility and with order”. It is contained in the sharing “from house to house”. “The multitude of those who believed were of one heart and one soul.” They were able to “lift up their voice to God with one accord”. The humility factor allowed for corporateness and consensus. Their testimony gained strength and gathered adherence. The work of the ministry was characterized by a harmonized companionship. The small units “from house to house”, directed towards testimony under the hand of the Lord, expressed in excellence and functionality the eternal purpose of the Lord, to be attained to on apostolic ground. The nature of apostolicity was to come to perfect expression in the positioning of these men of prayer on their knees in humility, carrying the burden of the Lord for the gathering together of a people for His praise – “from house to house”.

The order registered and to be repeated by all churches shows a dynamic interplay – no one set aside, no one placed above, each and every person expected to partake in the process of the maturing of the Church, in the work of the ministry, each and every member of a church expressly regarded as a member of a body – the weakest to be covered by the other members in acute attention. At the covenant meal, at the Lord’s supper, the issue received optimized focus – “For this cause many among you are weak and sickly, and many sleep.” Because of your disregarding the purpose as well as the perfect expression of the redemption, the work of the cross unto the humility of the crucified God, so many of you miss out on the receiving of that which is life in Christ, that which pertains to fullness in Christ.

The sensitivity attained to in the processes of breaking, the true prophetic factor, opens for the mercy of God in apostolic ethics. “Bear one another’s burdens, and so you will fulfill the Law of Christ.” “Be foremost in honoring one another.” In citations of this kind from the holy texts, we find that which should be focused on and brought in to the very core of our living as the practical outworking of “Christ in us, the hope of glory”. Our testimony is this, “We have found something which forever changes our focus from self to others, the crucified God working his own humility in us – therefore we are made ready and sent to serve.” True apostolicity brings “self – me and mine” out of the picture. True apostolicity brings the cross to the forefront as the power, the vitality to live truly. True apostolicity generates fellowship and evangelism set in motion – from house to house. The house of God, established apostolically, attracts and gathers men and their families to reflect grace and mercy in ethical expressions of godliness and kindness.

Copy ye me
The apostle dared to say and to write, “copy ye me”, “do as I do”, “live according to my example”. He put forth himself as a picture and a pattern of that which the grace of God accomplishes when the cross is allowed to write Christ in the heart of a willing man. “Be ye therefore imitators of God.” The apostle was fully aware of the coming onslaught of men who set themselves up as imitators, as apostles – but false ones, because they had set aside the vitalizing factor, the dying to carnal ambitions and the formation done by the Holy Spirit unto holiness and proper heavenly sending. The war was on between the sent ones and the usurpers, already at the time when Paul travelled the highways and byways of the Roman empire. The mark of falsehood was set up in words like the following:

“If, indeed, the one coming proclaims another Jesus, whom we have not proclaimed, or if you receive another spirit, which you did not receive, or another gospel, which you never accepted, you might well endure these” 2 Cor 11:4
“You endure if anyone enslaves you, if anyone devours, if anyone takes from you, if anyone exalts himself, if anyone strikes you in the face.” 2 Cor 11:20

The counterfeit apostle rejects the work of the cross, he speaks in another spirit – no breaking, no humility. He brings miracles, but he shows no sign of the great miracle –which is the eradicating of the self-focus in ministry and testimony. A major theme in his repertoire engages the audience in a redistribution of finances – but it holds no concern for the poor. The sent man is of a different caliber altogether – he spends himself, not the money of his adherents; his attitude is of a sacrificial kind, never engaging men for the sake of personal benefit. The apostolic man rejects that which sustains self-aggrandizing, he is a praying man – therefore he avoids the bright lights in an audience hyped up by sensual vibes and vain promises. “Be ye imitators of God” is a word of immensely importance in the apostolic realm. Apostolic vitality results in a caring community – the absence of apostolic vitality engages carnality, the humility of Christ is thereby lost.

The apostolic community dwells in silence before things which can not be seen, waiting for its arrival. The Church according to God’s purposes arranges for an acquiring of a sensitivity, which sets her free to serve in humility. She is made ready for a sending from house to house. Her neighbour is her mission field, her enemies engages her in priestly ministry unto reconciliation. She settles for a serving of her surrounding community in discernment and wisdom. The absence of the apostolic sensitivity, the heartfelt caring for the next house, for her neighbour reveals her unwillingness to stand before the Lord in silence unto a sending. The presence of the cross is the measure of spiritual relevance. Her testimony is the revelation of the greater miracle – her self-focus scattered to pieces, her ambitious “doing and being seen doing” torn asunder and done away with.

The willing heart shall see
If anyone desires to do His will, he will know concerning the doctrine, whether it is of God, or I speak from Myself. John 7:17

Apostolic vitality is maintained in the willingness to obey individually and then by the willingness established in the corporate body – the Church – to adhere and to appropriate unto obedience. Its practical expression lies with a “from house to house”. Settings called “Church” which holds little or no display of the sensitivity, of the turning of hearts, in a house to house practicality forfeit the apostolic dimension and that which is to be regarded as an authentic testimony. The testimony of Heaven is characterized as one of fatherhood, as one of a household gathered together and upheld on priestly ground. The evangelistic testimony of Heaven is displayed in terms of a household. “My house, a house of prayer. I will gather. . .”
“…Whose house we are… Because of this, even as the Holy Spirit says, ‘Today, if you hear His voice, do not harden your hearts, as in the provocation, in the day of temptation in the wilderness.’”
The apostolic vitality is maintained in the willingness to have ones heart turned… Its operational mode is displayed in a “from house to house”.

The first Church was characterizes by a “from house to house”, their main approach expressed itself in a compact definition consisting in four elements: “They continued steadfastly in the apostles’ teaching and fellowship, in the breaking of bread and the prayers.” In certain sequences of the development of their fellowship, the corporate praying escalated into an apocalyptic format.
“They lifted up their voice to God with one accord and said, Lord,
You are the God who made the heaven and earth, and the sea, and all that is in them; who by the mouth of Your servant David has said, ‘Why did the nations rage and the people imagine vain things? The kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ.’
For truly, against Your holy child Jesus, whom You have anointed, both Herod and Pontius Pilate, with the nations, and the people of Israel, were gathered together in order to do whatever Your hand and Your counsel determined before to be done. And now, Lord, behold their threatenings, and grant to Your servants that with all boldness they may speak Your Word, by stretching forth of Your hand for healing, and miracles, and wonders may be done by the name of Your holy child Jesus.
And when they had prayed, the place where they were assembled was shaken. And they were all filled with the Holy Spirit, and they spoke the Word of God with boldness.” Acts 4:24-31.

The teachings of the apostles planted a sensitivity unto fellowship, unto a corporate spiritual identity, among the saints. The Church as a whole gathered an initiative in prayer based on the corporate obedience expressed. Theirs was a boldness to reach far beyond restrictions set up by the powers of the world. The awareness of the vast dimensions of the redemptive covering, expressed in the covenant meal, the Lord’s supper, produced among them a liberty to come together in every place, lifting holy hands. The simplicity of the heavenly operation set in motion lies securely in a “from house to house”. Its reality comes to a destructive halt if disturbed and interfered by forces which rely on man’s ambitions to apply a structuring in the likeness of the world. Its reality suffers loss as men come in on carnal terms, to take authority over a group of saints in ambitious efforts to include signs of greatness for the sake of gathering approval from worldly structures.

The apostolic vitality is at all times maintained in a “from house to house”, in an obedient watchfulness for the hearing of the still small voice of the Lord, in the sensitivity generated as hearts turn to hearts. This is the greater miracle to be expected and lived in these latter days – in the waiting for the Messiah to come.

Reading: Acts 4:33-34, 1 King 17:3, 1 Cor 11:1-2, 1 Tim 2:8, Acts 4:32, 4:24, 1 Cor 12-14, Gal 6:2, Rome 12:10, Eph 5:1, 2 Cor 11:4, 20, Isa 56:7-8, Hebr 3:4-8, Acts 2:42

Apostolicity 04

Apostolicity
The heralding of the crucified God

Chapter 04
Apostolicity – a matter of setting standards

Conformed to the image of his Son. Rom 8:29
My little children, of whom I travail in birth again, until Christ be formed in you. Gal 4:19

In these two segments of the Scripture, we find the aim of apostolic striving strictly defined and we also find the means to the attaining to the goal to be tersely accounted for. Apostolic men are men of hard work, even men of travail – and their calling and presence is meant for a no-nonsense, a meticulous “perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ”. Theirs is a burden for authenticity, for spiritual reality. The perfecting, the ”complete furnishing” indicated, draws willingness from the apostolic man to learn, to un-learn, and to re-learn reality, to learn Christ alone and to herald Christ and his sovereign lordship. The ”complete furnishing” indicated draws willingness from the apostolic community, the Church, each and every member, to listen and obey unto maturity for the sake of the work of the ministry.

Apostolicity reflects eternity, apostolicity heralds eternal values. Apostolicity projects eternal purposes. Discernment is a prominent portion of its constitution. The apostolic man knows Christ, and therefore he has learnt to identify, and to defy, that which is not of Christ. His stance and standing is firmly regulated by priestly measure, his place is on holy ground. His priestly disposition tells how to divide between that which belongs to holiness and manners and measures opposing holiness. He speaks the difference after the manner of a herald, with a gravity and an authority which must be adhered to – or rejected. Its opposite, the absence of God’s word for a sending, accomplishes nothing – nothing but distractions and deviations.

By the coming to Zion, by the arriving to the heavenly city, we have all come to that which harbours the beauty of holiness. In Zion we all find that which is for the perfection of our work of the ministry. Zion is indeed redemptive perfection come to us. From it law shall go forth. In days to come, even the nations will draw near to Zion for the hearing of the words of the Messiah, as “He will teach us of His ways, and we will walk in His paths. For out of Zion shall go out the Law, and the Word of Jehovah from Jerusalem.” And, “They who trust in Jehovah shall be like Mount Zion; it is not shaken, but remains forever.” Law and protocol, heavenly stature and absoluteness – that which represents Christ gathered and set up as eternal rule and government, that which cannot be moved, foundational and rock-steady. That which is truly sent, holds a reflection of Zion – and its purpose is to lay a foundation in discernment and wisdom.

Partakers in God’s burden
Apostolic men are “called to be partakers of the heavenly calling,” and to “consider the Apostle and High Priest of our profession, Christ Jesus.” The apostolic reality may be likened to a journey into the heart of God. The company of committed, the partakers of the heavenly calling are brought together for the sake of identifying the burden of the Lord and to learn to share in it. The apostolic reality finds a cross at its center, a lamb slain in its midst.

Prophets of old learned to share the burden of the Lord, a burden which resulted in words of stern warning and correction – occasionally leading to repentance as in Nineve, far too often resulting in severe judgment. Paul lays bare the burden which he was called to carry for the Church in Galatia – a straying Church, a Church laying aside the rich experience of Gods merciful formation unto christlikeness, instead choosing to rely on man’s works, formalistic and religious, undergirded by judaistic influences. Paul’s greatness came to light in his tears, in his grief, in his burden for men and women so easily toppled over by deception, so easily led by the deceiving forces of carnality.

Describing his heralding in the first letter to the Corinthians, he said: “I determined not to know anything among you except Jesus Christ and Him crucified”. His journeying into the heart of God led him to discern and to identify something in the heart of the Father, which was nowhere to be found in the reality of man. His experience and training as a sent man taught him to take part of what God is, who God is. His un-learning in the shadow of the cross and his learning Christ, meant a shattering of former categories. His apostolic experience meant a placing of his existence on holy ground, indeed in a position where no other concept was of any value – except for the cross of Christ. The apostolic understanding reveals the cross as rejecting man’s religious ambitions, as setting aside as worthless wisdom and value-systems predicated on man’s self-focus, as of necessity devastating that which contends with Heaven.

Describing apostolic reality, describing the heralding:
Having begun to learn Christ, having begun to take part in what God is. Having seen and having begun to appropriate the cross of Christ. Having begun to learn obedience, a bowing to the sovereign Lordship of Christ. Having begun to stand with God in the purposes of his, sharing in a heavenly calling to walk with God and to share in His burden for His people.

Apostolic exegesis – a reading in the shadow of the cross
“I could not share with you”, “I, brethren, could not speak to you as to spiritual, but as to carnal, even as to babes in Christ.”
The charismatic Church in Corinth, in the city known for its lasciviousness and unruliness, was severely handicapped as to apostolic adherence to mature thinking – “I could not share with you”. The very interest of theirs in spiritual experiences formulated an explicit hindrance for spiritual content and authenticity among those who were called to be saints and to be God’s testimony in this Greek city. Paul’s writings to the Corinthians take the reader down to fundamentals as to apostolic order – Greek, “paradosis” – to things common to all churches throughout the then known world. This church stands as an example of inconsistency and incompleteness – the apostle confronts and corrects them, he also commends and consoles them.

Apostolic exegesis, the bringing forth of spiritual content, finds its first and unadorned description with the first apostles when their attention was diverted by “the murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration”. Their irrevocable ambition was to “continue steadfastly in prayer, and in the ministry of the word”. Theirs was a ministry of priestly waiting before the Lord, in devotional prayer – the kind of prayer which does not ask for any other thing but for fellowship. Theirs was a ministry of devotional reading – the kind of reading which looks for no other thing than Christ the Messiah in the Scriptures. Theirs was a meticulous work as to a bringing forth of redemptive content, the work of an appropriate insertion of the interpretive key – which is Christ and his rule – into the texts given to be read by God.

And, they all understood that the revelatory material could not by any means be handled by carnal minds. Their measure was balanced and settled by an “according to the scriptures”, their interpretive framework required by its very nature a breaking away from a rationalistic point of view – that which has its sole point of reference in man and in his capacity to order his own universe. Words from Heaven will never find a place where homiletic interpretations are correlated to suit humanistic values. The modern theological thinking believes itself to be rational while taking side with a rationalistic set of references, which results in a denial of precisely the things which characterizes the apostolic realm. Taking sides with the world and its wisdom, modern theological efforts rationalize and do away with that which lies beyond, that which will only make sense to a spiritual man.

“The natural man does not receive the things of the Spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned. But he who is spiritual judges all things, yet he himself is judged by no one.” 1 Cor 2:14-15.

The exegesis of an apostolic man is much more than mental exercise, it includes a prophetic element, an element of spiritual discernment which God provides by the presence of the Holy Spirit. Its nature is of an intuitive kind, which brings certain liberty as to the interaction between and application of texts – but it is never flamboyant, it does not leave any room for the bravado and hubris which is common among triumphalists and the many who bravely herald and try a making of the kingdom now – even without the presence of the King. The cross of Christ breaks the triumphalistic ambitions – it points to, it establishes the humility of the crucified God, the sure sign of the presence of the kingdom with the saints. Apostolicity carries the hope and the assuredness of the coming of the crucified Messiah – it serves the coming Messiah in a humble waiting for Him. Triumphalism triggers carnality – the victory of Jesus Christ must be interpreted at the cross.

Christ interpreted in the shadow of the cross
On the road to Emmaus, two men met Christ in the shadow of the cross – “And their eyes were opened, and they knew Him”. They could not but report: “Did not our heart burn within us while He talked with us by the way, and while He opened to us the scriptures?”
The Emmaus event became an incident of marvel and further perplexity among the disciples. The story goes on to tell us how the Lord appeared among the bewildered disciples and how he “opened their understanding, that they might understand the scriptures”.
Then “he showed himself alive after his passion, by many infallible proofs, being seen by them for forty days, and speaking of the things pertaining to the kingdom of God”. Forty days of teachings on kingdom realities – and then a baptism of the Holy Spirit for testimony and the heralding of the sovereign lordship of Jesus Christ, the crucified and risen Messiah. Forty days, which established apostolic foundations and laid bare the exegesis of the Lord, the method of reading Christ in the texts given to men of the Spirit.

The pattern lies before all men to see – the opening of minds and hearts to understand heavenly realities, the inserting of the interpretive key to open the Scriptures lies secured in God’s hand. An opening of the texts comes to humble men in the shadow of the cross, as an expression of His own heart according to heavenly purposes. Emmaus holds the interpretive pattern, the interpretive tradition – not much later abandoned by men who found it safer to trust their own shepherding capacities and organizational ambitions, thereby ruining the work of the ministry.

The apostolic measure follows Paul: “I delivered to you first of all, that which I also received, that Christ died for our sins, according to the scriptures”. His was an apostolic “according to scriptures”. Again, regarding the bread and the cup: “I have received from the Lord, that which also I delivered to you.” The apostolic measure: According to the scriptures, as received from the Lord, to be delivered. Yet another item for clarification: “Of him are ye in Christ Jesus, who from God is made to us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord.”

Where did the apostle Paul have his mind and heart opened? “I went into Arabia”, he said. I left for the desert, I left for priestly solitude. He left the noise and the bright lights – as we ought – for a priestly waiting and serving before the Lord. The under-rower, the apostolic man, the man who was able to take on the burden for the many churches formed, and soon enough for the straying churches, was fostered by grace unto perfect obedience in rough places. No man laid his hand to the work, no man was allowed to interfere with this work unto excellence. No man was involved in the making and certainly not in the sending of the apostle. No credentials, no approval – the fruit of the work later told the other apostles in Jerusalem of the authenticity of Paul’s apostolicity. His was a declaring of kingdom realities under the hand of the Lord, based on true apostolicity – a sending spoken into his life from the throne in Heaven.

The Church does not become apostolically relevant without the breaking away from worldly categories and its wisdom. The Church does not become apostolically relevant unless she finds her place in brokenness and humility at the cross of Christ. In brokenness she finds righteousness. In brokenness, she finds humility and the beauty of holiness. In her brokenness and humility she will be able to speak relevantly in the realm of justice – truly and prophetically speaking on behalf of the poor and the downtrodden. She will indeed be able to speak in the area of epistemology – into the intricate realm of questions regarding how man knows and how he knows that he knows. She might speak in parables – but her speaking will bypass efforts of rationalizing and then reaching men’s conscience unto repentance. And, the Holy Spirit guarantees genuine brokenness. Further, brokenness guarantees the presence of the Holy Spirit and the fruit thereof.

Man, trusting in his own rationality, in his own capacity to find enough material to formulate common ground for morals and meaning will never find rest and finality in his endeavour. His wisdom, his reaching out for absolutes is shipwrecked by the very fact of his finiteness, even the fallen state, of his nature. His position is indeed one of loss as to glory. In the realm of metaphysics, in the realm of religion, the absence of seeing and the capacity of knowing becomes sorely evident. Apostolicity holds the only way to bring man to spiritual reality of a kind which solves his predicament. A seeing, an opening of both heart and mind, given from above, will alone open for a journey into that which is truly spiritual. And such a seeing eradicates the categories of the world – its wisdom and every ounce of its winsomeness. Apostolicity holds heavenly measure, heavenly capability to bring life – life which proves resurrection realities, an evidencing of spiritual things which astonishes rationality.

In these last days, when philosophers and artists has lost their hope in man and his ability, when their hope has vanished as to the possibility of finding meaning in the realm of morals and fellowship, in these days the Lord has begun a searching for truly rational men, men who dare the quest into the mind of God, men who are willing for a journey into the heart of God. He is expecting to find men who will allow themselves to be challenged to think apostolically, to be challenged to take part of God’s own burden for the Church and the finalization of the purposes of Heaven. There is a calling for men to come to truth and humility, for men to come to reality in the shadow of the cross of Jesus Christ. The search is on for men who dare to give themselves to heavenly protocol and for the setting of heavenly standards among the Gentiles for a final testimony.

God waits for our willingness for a journey in the shadow of the cross to prepare for an apostolic speaking in these final days. God waits for our willingness for a journey in the shadow of the cross for the preparation of the return of the Messiah, for the King to establish his rule in Zion. To a young apostle, to Timothy, Paul wrote words on the “good warfare” – on the breaking ground for fellowship and obedience for the establishing of apostolic patterns in the young churches. He himself dared to stand as an example to be followed by every participant and companion in the heavenly calling. His burden for all the churches formed a pattern of apostolicity: His caring heart fuelled by anxiety, (Greek: merimna), stands as part of the pattern of apostolicity in these days when churches are straying. Much thinking and praying, even anxious and travailing praying, is needed for the churches, as they label their straying “spiritually inventive”, “transformative” and an “emerging into new patterns for church life”.

We are all brought into a furnace of affliction of God’s choosing. He has chosen for us all a walk in the shadow of the cross, to be brought into likeness of His Son. The modern Church chooses to reinterpret the blessedness in Christ in categories which the cross has classified as worthless. Its ideals, the outlook of the Sunday Church, are characterized by far too many things contrary to the beauty of holiness. The apostolic man is brought to tears by what he sees, tears of utter joy when beholding the lamb, tears of despair when watching the absence of eternal values where a thorough testimony should have been brought in place. The task of the apostolic man is to bring the Church to the cross for a breaking and for a bringing forth of spiritual authenticity.

The thoroughness at the core of the cleansing operation at hand is of foundational character. Its scope is apostolic, therefore it enrolls apostolic men, men who are positioned on the fact of a heavenly sending. The reviving needed for the Church to begin to represent eternal values does not belong to the realm of technical adjustments. Its aim is a radical change in character – the formation of Christ within, the bringing forth of christlikeness. The mediocrity of the Sunday culture has to be abandoned, left behind in every part and every sense. The Church must come to a realization like Peter’s, “Thou art the Messiah”. The Church general, and its front men, must find their way into that which is given from above. Ours must be a trembling at the Word of God, ours must be a rejoicing before the fact that He opens our hearts to receive the spiritual reality which the Scriptures holds as a mystery. God waits for a company of stewards of His mystery to be enrolled for the labour among modern Christians.

Reading: Eph 4:11-13, Eze 44:23, Isa 2:3, Ps 125:1, Hebr 3:1, Eph 4:20, 1 Cor 3:1-3, 11:1-2, 1 Cor 15-3-7, Lk 24:31-32, Acts 1, 1 Cor 15:3, 1 Cor 11:23 , 1 Cor 1:30-31, Gal 1:17-18, Isa 48:10

THE TASK
Phil 3:7

To learn, and yet to learn, whilst life goes by,
So pass the student’s days;
And thus be great, and do great things, and die,
And lie embalmed with praise.

My work is but to lose and to forget,
Thus small, despised to be;
All to unlearn – this task before me set;
Unlearn all else but Thee.
Gerhard Tersteegen

Apostolicity 03

Apostolicity
The heralding of the crucified God

Chapter 03
Christ, the measure

Opening pictures
The letter to the Hebrews brings us to a solid point of beginning: God chose to speak to His people throughout its history in divers portions and manners through men, who had been schooled in His ways. While these men spoke perfectly according to the Father’s purposes, He sent his beloved Son to speak, speaking truth, speaking truly, speaking life into lives given to service. Regarding Him, the Father spoke: “This is my beloved Son, in whom I am well pleased; hear ye him.” In Him, in Christ Jesus, we find perfect heavenly measure, measuring all things. In him, we find perfect standards for life and living. Unto us is given the source of life and heavenly living – in Him, in whom God is well pleased, in Him who is purpose and measure of all things.

Men like Ezekiel and Zechariah faced heavenly measure in the meeting of “a man whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed – and he stood in the gate.” To Ezekiel he said “Son of man set thy heart upon all that I shall show thee; for, to the intent that I may show them unto thee, art thou brought hither: declare all that thou seest to the house of Israel.” To put it bluntly for all to understand: “Set your heart on that which is of heavenly measure, for the sake of being moulded according to it and then sent to a straying Church to set a pattern for correction”.

The prophet Jeremiah received a work description, terse as to character and minimalistic in regards to words – Jer 1:9-10. Somewhat later similar words were given to the prophet: “I have set you up an assayer, an examiner among My people, that you may know and try their way.” The apostle carries with him that which is heavenly measure, that which is heavenly patterns to lay a foundation for the people of God to rest on and to build their common reality. The prophet is sent to the Church for the sake of correction according to heavenly pattern. Their ministries are initiated and founded in the same kind of seeing and sending. Having seen God, having been broken, having learnt Christ, being partakers in a heavenly calling provides common ground – they share common ground and experience, therefore recognizing Christ amidst fellowship.

Peter, the apostle, spoke foundational words to the holy nation and its leaders, and speaks the same to the Church and is leadership: “Be it known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in this name does this man stand before you whole. This is the Stone which you builders have counted worthless, and He has become the Head of the Corner.”

These are words which hold the mystery of redemption, they express and explain the sovereign lordship and its implications and they define the necessity of heavenly measure in regards the building of that which is to represent Heaven. Jesus had made it clear for all to understand that the rock on which the Church is to be built is the merciful willingness of the Father to provide redemptive ground for the creating of a people “for his praise”, to establish a nation of priests for spiritual service unto the Lord. The “Rock of salvation” – the irrevocability of the purposes of the Lord. He, the Lord, builds according to his own purposes, which are redemptive purposes – purposes providing the solid rock on which the Church is built. This is the apostolic understanding, in which Peter shares. This is apostolic understanding, to which nothing can be added. No other source than the solid speaking in Christ will suffice. No source outside this everlasting speaking can help in the process of redemption. Only in Christ, the crucified, God speaks quality. Only in Him the speaking Life is to be heard. And, only the sent man learns this peculiar quality of speaking.

The stewardship of heavenly values
Apostolic men, men with a heavenly mandate, become God’s countermeasure amidst growing turmoil and apostasy. Through the process of devotional prayer and reading, they are led into a revelational fellowship with God, in which Christ is learned unto a true speaking regarding pertinent life issues. In the process of devotional prayer and reading, their hearts become accommodated for that which is given and sent from above. This process includes tenacity used to draw forth the “christ-content” out of both the Old Testament and the New. Their work never ends up with principles to apply, their hearts have been opened to the Father’s perspective – and from there they deliver life afresh. Men of this kind do not have to talk, they never perform, they cannot pretend – because of the authenticity of their history, their ongoing history, with God.

These men with mandate are being taught by experience, by devotional prayer and reading “what is fully pleasing to the Lord”, taught to “prove what is acceptable to the Lord”. Their close walk with the Lord teaches them to “determine what pleases the Lord”, to “prove what is well–pleasing unto the Lord, what is agreeable to the Lord”. (Emphasis generated by quoting Eph 5:11 from various translations – no paraphrases used for the sake of reliability.) Apostolic men are jealous indeed for the purposes of God. Theirs is a constant returning to one simple question: “What is the Lord after”. Slightly developing: “What does He intend to produce in these late years”. “What does a proper representing of His purposes hold?” “How do we follow through on His intentions?” “Are we with Him in His workings and operations?” “What is the Lord contending for?” “What is the final product, towards which the Church proper ought to strive?”

The apostolic environment is set up “for the sake of or the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. And this until we all come into the unity of the faith and of the knowledge of the Son of God, to a full-grown man, to the measure of the stature of the fullness of Christ”. The apostolic environment, the solemn assembly, is set up for the sake of the establishing of a corporate hearing, for a corporate understanding of the purposes of the Lord, for the sake of testimony, for the speaking of heavenly values. Apostolic life and living focus on the bringing forth of eternal values, focus on how to unlock the mystery of Christ.

Christ, the measure of all things. Church as a whole, and in every part, “blessed with every spiritual blessing in the heavenlies in Christ”. The absence of the apostolic reality establishes a high-speed turnaround and a return to a worldly out-look, to monetary values, to a middle-class view of life which is predicated on a simple rule, a profoundly anti-christian rule of life: “What’s in it for me?” The absence of the apostolic reality opens a vista for the re-interpreting of heavenly values and blessings into an understanding which counts the state of blessedness in terms of an enhancement of natural life and a securing of personal comfort zones. The solemn assembly finds its greatest challenge in the returning to apostolic patterns. The Church in the last days finds its major task in the rebuilding of the wall and the closing of the gates to worldly influences and rulings. The Church must learn to discern according to heavenly measure, according to Christ Jesus. The Church must come to a realization, a generally painful realization of the fact that Heaven does not send anything for the Church to lay hold of and to thrive upon which does not resemble Christ.

Heavenly blessed – knowing eternal values and purposes
Apostolic realities are marked by what the author of the letter to the Hebrews describes as “having realized how good the word of God is and how mighty are the powers of the coming Age”. The procedures of apostolic reality consist in a setting of both mind and heart on a “seeking the things that are above, where Christ is, enthroned at God’s right hand, giving your minds to the things that are above, not to the things that are on the earth.” Life in Christ, resurrection life, life generated at the resurrection side of the cross is immediately and strictly inclined for things which lies beyond and above, things determined by and distributed from the Throne. Life and living on the resurrection side of the cross automatically abhors that which belongs to the world, to carnality.

Again, “We look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.” Apostolicity draws out that which is not seen, that which is hardly possible to comprehend, that which is above. The apostle wrestles on behalf of that which is absent in this world, the testimony, the glory of the Lord. He wrestles with the prospect of the coming of the glory, even the returning of the Lord. His perspective is indeed apocalyptic, his view is one of finalization and of a world to come. His outlook bears a good measure of meekness – simply because he has tasted the powers of the age to come. He knows his inheritance, he has learnt about its existence in the humiliation come to him in the seeing of the Lamb slain and sacrificed for the utter reduction of his inherent iniquity and for the newness of life to be his in Christ. Apostolic sensitivity – meekness interacting with discernment producing wisdom and righteous judgment according to Christ.

The apostolic foundation – a Lamb slain. The apostolic understanding – a Lamb slain. The apostolic reality – a Lamb slain. God crucified for the sake of a re-making of man’s constitution. The apostolic proclamation – a Lamb slain. A heralding of the kingdom to come, but the powers of the sovereign lordship of Christ already available unto a testimony of the meekness of the Lamb. The powers of the world to come – sovereignty and humility combined. Only God can accomplish a blending of the two in one statement. He breathes this statement, speaks eternal values in this statement – and no principle is ever able to convey its reality. The reality of God’s speaking in Christ will produce meek men, humble men – men available for the realities of the cross of Christ. These eternal values are to be found in Christ, only in Him. He is the measure of all things – a measure to which all things will be compared and judged.

Meekness confronts
What happens when Heaven arrives? What happens when truth arrives? What happens when a speaking in the Son touches a heart?
“I have set you up an assayer, an examiner among My people, that you may know and try their way.”

A sent word, a word from Heaven, holds power to reveal. It speaks reality. It brings judgment. It contains a good measure of redeeming intention. A true speaking in Christ Jesus brings a breaking, necessary breakings – a preparing of a heart for the humility of God to penetrate and take root. Apostolicity contains a radical jealousy for the process of revealing of what is in man, for the process which will change the status of a man. Apostles are jealous for truth, for that which comes down from Heaven. These men of mandate are foundational men, men who at all times are in search for a developing insight into that which is truly true. And they know intuitively that there is no new truth – its value is constant, its content can not change, the revealing of its nature is a revealing of Christ Jesus.

True apostolicity, the apostolic preaching of the cross rests in the revealing of the purposes of God, in the showing forth of the Father’s will to redeem and to restore. Jesus defined his mission in terms of the revealing of the Father, even of the Father’s heart: “I have revealed Your name to the men whom You gave to Me out of the world.” He had spoken on his mission at an earlier stage, saying: “The Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.” The mercy seat of the Tabernacle speaks Christ in exactly the same manner: “There I will meet with you”, there I will confront you with what is truly true unto a restoring of true manhood. And, the mercy – according to the Hebrew word “Chesed”, is “tender mercy”, a mercy which is already filled and overflowing with the reality of the cross.

A true seeing, an apostolic perceiving, of heavenly realities brings the glory of God to the forefront. True seeing, apostolic seeing, finds a Lamb standing “in the midst of the throne”. The Lamb slain, the Son crucified – this is the eternal glory revealed, the eternal glory praised, the eternal glory to be proclaimed. Even while eating the covenant meal, the Lord’s supper, his sacrificial death, his death on the cross is proclaimed. “Until he comes”, meek and lowly – “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh to thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.” Rejoice greatly, Church, he is returning, returning in glory, in righteousness and humility.

Apostolic seeing reveals the glory of God – the perfect blending of holiness and humility, the perfect interaction between truth and mercy. Apostolicity finds the blending of these polarities at the mercy seat – where God speaks in Christ. With man holiness becomes harsh and edgy, with man truth turns into pride. With man humility is reduced into whining and a loss of initiative. With man mercy becomes selective and turns into the not so noble art of philanthropy. Apostolicity is revealed in Christ, therefore it has to reveal Christ. Apostolicity brings the meekness of God into view, it reveals the cross in the Father’s heart. Its view of God is a high and lofty view. Its view of the glory of God is a high and lofty view. Its mission is the heralding of the Lamb, the heralding of the breaking of the Lamb unto a through breaking of man.

Zion – apostolic environment
The letter to the Galatians contains a suggestive phrase: “I have been crucified with Christ, and I live; yet no longer I, but Christ lives in me.” A crucifying with Christ is never an option – any person turning towards Heaven, journeying steadily towards Heaven, carries with him a thorough experience of the crucifying with Christ. A crucifying with Christ is never an option – any man sent from Heaven is sent on the basis of such an experience.

The cross is not a luxury, something to be enjoyed as a piece of art, as a piece of religious paraphernalia. It is a grim necessity in the life of a spiritual person. Through its reality and its explicit expression in personal circumstances, man is made to stand in the good of the righteousness of Christ. It re-writes man’s experience as to forgiveness and righteousness. It does more, it writes the Law of Life in man, it re-writes behavior, its re-writing of man’s constitution is a re-structuring of intentions and it formulates willingness in terms of practical obedience as God’s purposes are revealed. The first letter to the Corinthians puts it in shorthand: “Of Him you are in Christ Jesus, who of God is made to us wisdom and righteousness and sanctification and redemption”. The cross allows us to stand in the good of these things – in practical reality and expressions.

The cross is not an option. Through its redemptive operations “You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born who are written in Heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, and to blood of sprinkling that speaks better things than that of Abel.”

The apostolic reality is perfectly summarized in the term “Zion”. In among the psalms of David Zion is regarded as God’s delight, it is defined as God’s resting place. It holds apocalyptic measure, “Out of Zion shall go forth the law, and the word of Jehovah from Jerusalem.” Through the reality of the cross in a believer’s life, such a person has already arrived, and Zion covers for his future. Zion carries with it a full measure of Heaven. Heavenly realities begin with a marriage and a city – intimacy with God in fullness and then a governing together with the Lord unto the purposes of God. Governance never comes without intimacy, governance never comes with independence. Apostolic reality is Zion, where Christ Jesus holds sovereign lordship. True apostolicity is indeed crucified to self-willed management and to the seeking of positions of authority.

The psalmist cries out: “Oh that the salvation of Israel were come out of Zion!” Ps 14:7. (ASV)
The sent man cries with David in the same fashion, crying for redemptive patterns to be established, for heavenly protocol to be implemented in crucified living unto a testimony before the world. The sent man cries out in a sharing of the burden of King David:“Who will bring the salvation of Israel out of Zion?” Ps 14:7. (MKJV) Who makes himself ready to ascend into the holy hill, to the hill of Zion, in order to return with a speaking in Christ and an implementation of heavenly protocol.

The Redeemer shall come to Zion, and to those who turn from transgression in Jacob, says Jehovah. Isa 59:20.
The purposes of the Lord are set in bright, clear-cut statements. This is His will, this is His eternal purpose projected and fulfilled in Christ Jesus, at the cross and in the resurrection quickly following.

There shall come out of Zion the Deliverer, and He will turn away ungodliness from Jacob. For this is My covenant with them, when I have taken away their sins. Rom 11:26-27.
The coming of the Redeemer to Zion – an apostolic event, the sending of the Son. Then, the coming of the Redeemer out of Zion – an apostolic event, men prepared for a heralding of the sovereign lordship of Christ, and His personal accompanying of the men journeying on redemptive expeditions.

Zion – an apostolic environment. Zion – a redemptive environment. Zion – redemption effectuated in the fellowship of saints, among those who look for truth and humility to be substantiated in the practicalities and authenticity of a corporate every-day living. The cross orders fellowship, the cross substantiates faith. A fellowship of this order is indeed God’s delight. And He sends men to announce its coming. He sends men to announce the coming of the Redeemer. He sends men to order the fellowship of the saints according to heavenly pattern. The sending constitutes the heavenly heralding. The sending constitutes apostolic environment. That which comes from above, even from the mercy-seat, constitutes apostolic environment.

Lars Widerberg

Reading: Hebr 1:1-2, Matt 17:15, Ez 40:3-4, Jer 6:27, Act 4:10-11, Matt 16:18, Isa 43:10-11, 1 Pet 2:9, 2 Sam 22:7, Eph 4:12-13, Eph 1, Hebr 6:5, Col 3:1-2, 2 Cor 4:18, Jer 6:27, John 17.6, Mark 10:45, Ex 29:42-43, Rev 5:6, Zech 9:9, Gal 2:20, Hebr 12:22-24.

Apostolicity 02

Apostolicity
The heralding of the crucified God

Chapter 02
Stewardship of the Mystery

What manner of men are they – the apostles? What kind of men are they – these apostles? What is their character like? What is their occupation? Do they occupy positions of prominence? By what markers is their greatness to be identified? Do their character, their conduct and manners have any bearing on their message? What manner of men are these men?

You know what manner of men we showed ourselves toward you for your sake. 1 Thess 1:5
So let a man think of us as ministers of Christ and stewards of the mysteries of God. 1 Cor 4:1

The word “apostle” is not a title to be used as a pretext unto self-aggrandizement, it is an assignment to be taken on as manhood is fostered in a servant’s spirit. Paul defines himself and the apostolic band of travelling heralds of the Gospel in the following: “So let a man think of us as ministers of Christ and stewards of the mysteries of God”. He sees himself and his dear companions as men who serves, who are servants steadily in place waiting to do their Master’s biddings. He regards himself and his fellow workers as men of renown, trustworthy men, spiritually skilled as to the affairs of the household of God. They are sent men, sent for the heralding of the sovereign Lordship of Jesus Christ. Theirs is a true task – a difficult and unpleasant work, a task which consists in the establishing of footholds, even foundations, for that which is of heavenly character. Theirs is the role of solid servanthood for the sake of bringing the household of God to maturity.

Apostolic men are men of the testimony, they are meant for testimony, their work is to establish a firm testimony – they are brought to the scene to show forth spiritual reality. They are jealous for spiritual authenticity. Theirs is a moral reality, theirs is a spirituality which heralds a moral initiative, a spirituality which brings moral consequences. They are a living product of the Sermon of the Mount. They sing, by all their doing, each and every verse of Psalm 119. Theirs is the message of the coming Redeemer, redemption unto righteous living. And, they are jealous for the appropriation and applying of the redeeming operations promised and brought to men and women everywhere by God’s own writings. Words of summary, definition and correlation are often in their mouths – like “irrevocability”, “His Word shall stand”.

The man on the road to Damascus, infinitely reduced by a seeing of the Lord and Master whom he had persecuted by severe means and results, delivered the most pertinent question of them all: “What will You have me to do?” It states the acuteness of the apostolic necessity. The man who dares to bring his own operations to a standstill, even closing the door to that which lies as unfulfilled dreams and ambitions makes himself a candidate for service of an apostolic kind. A “doing and being seen doing” is never a valid response in a situation in which the Lord reveals himself in an effort to engage a person for service. Eagerness to produce religiously, mere human ambitions in the realm of religion never answers up to requirements of spiritual quality before the Lord. “What will You have me to do?” – the receiving of an answer in obedience begins the apostolic journey.

The mysteries of God
“In the days when the seventh angel blows his trumpet – when he begins to do so – then the secret purposes of God are realized, in accordance with the good news which He gave to His servants the prophets.”

There is a moment in time, which will come, when the mysteries of God have reached its finalization. There is a moment in time, soon to come, when the solemn and secret purposes of the Lord are realized. There is a moment in time, when each and every part of that which is created will come to an end – for the sake of a new beginning. It will be the devastating and glorious day of the Lord by which He opens for a new world to come, for His sovereign Lordship to be fully displayed and enjoyed. Until that day His purposes are to be regarded and handled as mysteries. But, the mysteries of God are heralded by sent men, they are to be opened and explained in simplicity. The mysteries of God lie open to those who inquire, they lie waiting and ready to be opened by open hearts, by humbled hearts.

Apostolicity heralds an open mystery, apostles are men of the mysteries of God. They carry with them an extraordinary component in their spiritual make-up, the “Having made known to us the mystery of His will”. Apostolicity heralds an administration of another kind, an administration according to heavenly protocol. Each and every purpose and intention of Heaven may be gathered up in that which is to be labeled “protocol”, that which is a particular heavenly approach. The Father’s will and good pleasure – that which will not fail, is perfectly summarized in Christ Jesus. That which survives this dispensation, to enter the new, stands embraced and redeemed in Christ Jesus. That which does not allow the embrace and the gathering unto Him will soon be shaken and gone. The mystery, the protocol of Heaven, speaks boldly regarding the dividing between that which is made holy and its opposite, that which stays unfriendly and profane. Apostles are heralds of the Kingdom to come and of its beginning within – in the hearts of men, who dare to bow, humbled by human inadequacy.

An extremely compact version and summary of the mystery would include the following remarks:
“By revelation He made known to me the mystery (as I wrote before in few words, by which, when you read, you may understand my knowledge in the mystery of Christ) which in other ages was not made known to the sons of men, as it is now revealed to His holy apostles and prophets by the Spirit, that the nations should be fellow heirs, and of the same body, and partaker of His promise in Christ through the gospel. Of this gospel I was made a minister, according to the gift of the grace of God given to me by the effectual working of His power. This grace is given to me (who am less than the least of all saints) to preach the gospel of the unsearchable riches of Christ among the nations, the Gentiles, and to bring to light what is the fellowship of the mystery which from eternity has been hidden in God, who created all things by Jesus Christ.” Eph 3:3-9.

“Therefore, holy brothers, called to be partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus.” Hebr 3:1.

“I became a minister, according to the administration of God given to me for you, to fulfill the Word of God; the mystery which has been hidden from ages and from generations, but now has been revealed to His saints. For to them God would make known what are the riches of the glory of this mystery among the nations, which is Christ in you, the hope of glory.” Col 1:25-28.

And then, the summary of the summary: The apostolic calling, a gathering of men unto a peculiar companionship with Christ Jesus for the heralding of the Sovereign Lordship of Christ, heralding the mystery of Christ to the Gentiles, heralding the mystery – Christ in you, the hope of glory. Apostolicity – heralding that which is incomprehensible: men made anew in Christ, men horizoned by Jesus Christ, having Him formed within, men growing unto christlikeness and spiritual maturity. Proper heralding, proper testimony follows after a proper sending and an equipping after heavenly protocol.

The mystery
“To you it is given to know the mystery of the kingdom of God. But to those outside, all these things are given in parables.”

Where there is an opening of a heart to listen and to ponder, the revealing of the mysteries of the Kingdom are already set in motion. A softened heart is ready to receive the revealing of the mind of God. A conceited mind seldom stops to consider, it defines itself as the measuring rod of all things. As the Lord began speaking in parables to the crowds, his disciples grew restless in amazement. They set Him up for questioning, asking for an explanation. Jesus had begun to speak in this somewhat strange manner as he had found his audience closing their ears and hearts to plain speech in a rejecting of the challenge unto repentance and godly living. His use of pictures and parables in the communication of heavenly values reached them all, pricking their consciences. He bypassed their minds, speaking directly to inner ears. He did so, on the basis of his own sending from the Father – speaking for the sake of a revealing of things which cannot be comprehended by mental men, speaking for the sake of an opening of hearts unto perplexity and pondering.

“To you it is given to know the mystery of the kingdom of God.”
The revelation and recognition of the mysteries of the Lord will be given to men on precisely the same precondition as the new birth and the sending – from above, initiated by God himself. Paul, the sent man, knows and therefore he asks the church at Ephesus to “pray for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in bonds”. He asks for words to be given to him – an apostolic marker, words given for a penetrating of hearts unto repentance and godliness. And what a language that man acquired and used under the hand of the Holy Spirit – what a heavenly penetration of generation after generation, even unto the ends of the Earth.

“I have appeared to you for this purpose, to make you a minister and a witness both of what you saw, and in what I shall appear to you; delivering you from the people and the nations, to whom I now send you in order to open their eyes so that they may turn from darkness to light.”

Apostolic men are men of the testimony, they are men who wrestles with that which is of another kind. Their appearance reflects Heaven. They are men, maturing men, becoming what men are meant to be – becoming christlike, becoming vessels of honour. Apostolic men are emptied men, vessels broken. In a Church which is driven by ambitions and purposes motivated by a seductive self-focus, even by vain promises and the prospect of man becoming divine, the apostle stands as firmly established sign-post, pointing to the narrow path of the cross of Christ as the only way to manhood. Mystery indeed – the mystery of godliness.

Apostolicity opens eyes, it does so among Gentiles as well as in the Church. Its eye-opening function, its penetrating operation unto repentance is one of the foundational issues with the apostolic man. The sent man, heralds the necessity of the new birth as well as the possibility of the new birth. His message is a provocation as well as an overwhelming promise. With the absence of this heavenly provocation, the man, who professes to be sent, is a blunt failure. The company of the committed, the fellowship of the saints, stands on the fact that they have been called to repentance and their testimony rests with the radical change following repentance. They are brought together for the sake of testimony, for corporate obedience, to stand together before the Gentiles and the principalities and powers who rule them. The apostolic testimony, the corporate testimony, speaks in divers manners even unto powers in the heavenlies. And, the question stands tall – what manner of men are we?

The Gospel – a mystery unto godliness
“Without controversy, great is the mystery of godliness.” 1 Tim 3:9.
“Holding the mystery of the faith in a pure conscience” 1 Tim 3:16.
The revelation of the mystery, which was kept secret since the world began, now made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith” Rom 16:25-26.

The mystery of the Gospel is the mystery of God being crucified. The mystery of the Gospel is the mystery of God dealing with men, with men’s being and doing for the sake of restored purity and an establishing of a righteous walk. Men looking into this mystery are guided through one conundrum after the other – a miracle much greater than the greatest of miracles in the physical realm, which we are all too eager to lift forth as a sign of God’s benevolence. The mystery of godliness, the miracle of godliness is by far the greater miracle – disbelieved and disregarded. Apostolicity equals the mystery of godliness – a man being sent for the sake of the heralding of the crucified God for the restoring of the beauty of holiness among men, a man being sent for the sake of heralding the Son of God, crucified for the sake of making man pure and keeping him pure amidst brutal opposition. Heavenly protocol, heavenly morals is no mean thing, no light issue – it takes apostolicity to build its foundation.

There is another mystery in operation and at work among men – the mystery of opposites, a light-wight mystery, a mystery which makes light and reduces values, a mystery fuelling every kind of self-focus and carnal ambition – the mystery of iniquity and lawlessness. It is a mysterious outpouring, which triggers and supports “the cravings of the earthly nature, the cravings of the eyes, the show and pride of life”. It positions itself in immediate opposition to, it expresses itself contrary to the mystery of godliness. It may appear dressed in the form of godliness – it denies the power inherent in the mystery of God unto godliness. Its operation is subtle and deceptive, its outworkings are overt and disastrous. The apostle and the prophet are men meant for the establishing of the foundation among the saints as well as the wall and frontline to avert the devastating influx of the powers of evil. And, the question stands tall – what manner of men are we?

Stewards of the mystery

Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.
Moreover it is required in stewards, that a man be found faithful. 1 Cor 4:1-2.
“It is He also who has made us competent to serve Him in connection with a new Covenant.”
2 Cor 3:6.

At the root of both apostolicity and propheticness one will find that which belongs to the priesthood and to priestliness. Apostolic men and their companions, the prophets – the definition comes in as a negative statement – these men are never able to minister properly unless a breaking at the altar has been allowed to take place and a serving before the Lord in humility has been established. This is priestliness indeed, being made competent to serve according to heavenly protocol – which is the new covenant. Paul defines the breaking, the insufficiency which serves as platform for priestliness and servanthood, as follows: “Who is sufficient for these things? We are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.” Ours is a constant desire to be filled – God searches for empty vessels to be used for the heralding of the broken and crucified Son. And Paul develops emphasis as he points out that his strength, his apostolicity, lies hidden and is made effectual in his weakness.

The Apostle uses two pregnant Greek words in his effort to define the role and work which he and his companions, partaking in the heavenly calling, was assigned to. The first word of his leads us to go onboard a Roman trimere, the warship of the day, embodying tremendous force and efficiency. Its primary propulsion consisted in some 80 pairs of oars arranged at three levels, one on top of the other. The Apostle had certainly made a direct acquaintance with these grim vessels during his long and gruesome journeys. He chooses his first word to describe an apostle, from among the rowers – the “huperetes”, the under rower. The man, the rower at the lowest level, took the roughest force of the wind and the sea. The Mediterranean sea repeatedly gushed in through the oarhole with unfavourable wind. Even in smooth water, his job with the long and heavy oar was mean and indeed dirty.

The word “huperetes” is deliberately chosen by the apostle to, once and for all, position the apostolic work at the lowest of positions among the servants of the Lord. Over and over again, he brings the thought to its optimum by using the word “doulos” – bondslave. He takes issue with the false apostles, who appeared among the newly established churches to take advantage of their graceful stance and their guilelessness – he takes issue with them on precisely this point. Apostolicity leaves no room for glamour, no room for self-aggrandizement, no room for any effort to secure a position above the people to rule over them. The word “huperetes” guards the gate of the Church and shuts out the Nicolaitans – a ruling class of men, which the Lord points out and condemns in the letters to the seven churches of Asia Minor.

The servant, the “huperetes”, knows hardship and faces every aspect of it with the knowledge that, “our light affliction, which is but for a moment, worketh out for us a far more exceeding and eternal weight of glory”. He does not dare to “peddle with the Word of God” – adulterating it for gain. “We have this treasure in earthen vessels, that the excellence of the power may be of God, and not from us.” The bondservants “are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus may be made manifest in our body.” Hardship and humility are markers of the true apostle. He is a blue-collar man at heart – hard-working and reliable, always found on duty, trust-worthy and humble. What manner of men are we?

The second word used to define the apostle is “oikonomos”, a steward of the affairs of a household. Peter, the apostle, brings the issue to the forefront in his first letter, where he writes carefully about the spiritual house and its spiritual economy – the gathering of a priestly fellowship meant for worship and spiritual sacrifice acceptable to God through Jesus Christ. The “oikonomos” establishes order in a realm, in among servants and saints, where organizing is banned. The House of God, a holy nation, set apart for that which is truly spiritual, for worship – not musicality, for that which springs forth from the innermost being of man in awe, astonishment, in abandonment, in brokenness, in jubilation and utter obedience. In this realm in which the beauty of holiness is protocol and order, men who have learnt the art of spirituality, of spiritual sacrifice, leads the way with a purity and sensitivity which eliminates every trace of meanness and trivializing to set forth lowliness and tranquility, to set forth peace and restful jubilation which reflects Heaven. What manner of men are we?

The stewardship of the mysteries of God holds an intricate challenge worthy real men. The many stays mere men. The stewardship of the mysteries of God offers an invitation to ascendency into the hill of the Lord, to spiritual maturity. The many prefers being mere men, dull, even brutish. The stewardship of the mysteries of God offers hard work, rewarding work. The many are satisfied with religious razzmatazz and that which may be called sloppy agape. The stewardship of the mysteries of God involves exploits and endeavours into the realm of that which can not be mentally or organizationally substantiated. Mere men stay within their comfort zones. Under rowers and stewards – the apostolic ideal holds a continuous breaking for the sake of an authentic testimony. What manner of men are we?

Reading: 1 Cor 4:1-2, Isa 46:10, Act 9:6, Rev 10:7, Eph 1:9-10, Eph 3:3-9, Hebr 3:1, Col 1:25-28, Mark 4:11, Eph 6:19, Col 4:3, Act 26:16-18, 1 Tim 3:9, 16, Rom 16:25-26, 1 Joh 2:16, 2 Cor 3:6, 2 Cor 3:16, 2 Cor 2:16, 2 Cor 4, 1 Pet 2:4-5.

– — –

Discerning readers

As we take on the hard work of prayer and writing the twenty-four chapters of “Apostolicity. Heralding the crucified God”, we immediately become aware of the definite need of discerning readers to test, advise, reprove and perhaps approve – even in minute detail.
Please, if you have time, apostolic measure, even if you are an English teacher – please come to our side to assist in this project – assign by mailing a short description of skills and calling to: Intercessors.Network@Comhem.se
Every blessing,
Lars W.

Apostolicity 01

Apostolicity The heralding of the crucified God

Chapter 01 The heart of the Apostolic phenomenon

Of Him, and through Him, and to Him, are all things: to Whom be glory for ever. Rom 11:36

The apostle Paul gathers three prepositions in this last part of a tremendously beautiful doxology, which settles the whole phenomenon of apostolicity. He sets forth the fundamental issue of that which lies sacred in the innermost being of a foundational man, by using three small words of direction and operation. The first preposition in the Greek language, which he uses to deliver the message and the mystery of the crucified God is “Ek”; “out of”, “preceding from”, “out form His hand” – as having its source and inception in God, and nowhere else.

The apostle continues to reveal the mystery of the force inherent in the sending of a man after the Father’s heart. The second preposition to be used is “Dia” – “through”, “by means of”, “by the hand of, under the hand” – as having no other driving incentive, operating under no other power. The third preposition describes the very goal of that which is truly apostolic, “Eis” – to Him and His glory, unto and into His hand, the final product is untouched and undefiled glory, final focus – God alone.

“I sought for a man” – I sought for a man to send. I sought for a man to stand. The voice of the Lord, the intonation in these words from the book of Ezekiel, holds unsearchable depths of disappointment and grief. The sadness in the tender voice of the Lord reveals, to a hearing ear, the cross eternally present in the heart of the Father God. The searching for men to send and to stand in the gap continues in these late days, as it did in the days of Ezekiel – right up to the very judging of the nation Israel in severest devastating by the forces of Babylon.

The apostolic mystery lies with a perceiving as God perceives, with a seeing as God sees. The foundational man – the apostolic man, as well as the prophetic man – has made himself available to impressions of the very heart of God. He learns Christ by journeying into the Father’s heart, he learns the Cross of Christ by dwelling in the presence of God – close to His heart, in which a cross is eternally present. The apostolic issue is one deeply spiritual, simply because it is utterly rational – the seeking for a man is the seeking for a vessel to hold and bear forth mercy amidst judgment. The Cross of Christ brings devastation to that which does not hold heavenly measure. The Cross is a matter of morals – its spiritual essence is righteousness, a righteousness which holds goodness and godliness expressed in practical terms towards the poor and needy. The Cross is a matter of morals – greed and pride overcome, especially within the Church, by truth and humility interactively expressed by men who have seen Heaven.

Men of apostolicity Men brought forth for apostolicity are resolutely brought to perplexity, they are, without exception, brought to a solemn and thorough breaking. Moses was brought from palace and prominence to the backside of deserted land by the very realization of his own incapacity to be of any use in the process of deliverance of his own beloved people. Emancipation and salvation is never of men – a thorough reducing of hope and beliefs of this particular kind belongs to the initial part of the work of the cross of Jesus Christ. Hearing a voice from the interior of a burning thorn bush speaking about holiness and deliverance, sending the listener with his staff in hand and a not particularly wordy message into the courts of mighty men – a hearing of this kind reduces, it literally devastates the man to be sent at the beginning of his mission. And the same kind of process is repeated at the inception of every sending – a man alone with God, a man deprived of faith in man, a man brought to a solid knowledge of that which is intrinsically other.

Men brought forth for apostolicity are constantly confronted by that which is other, that which is different, that which lies beyond – even the humility seen from the perspective of the thorn bush is different. The heralding of the crucified God does not go forth from the mental realm – heralding is a matter of the heart. That which is given to him is what goes out from him and it is all processed by the heart – a message compiled in the study chamber reveals an unbroken heart, reveals a man relying on mental resources. The heralding of the crucified God begins in the prayer chamber, it is brought forth in perplexity, in agony, in wrestling with that which ought to bear holiness but is utterly incapacitated to do so. Also, his attitude toward that which is high and lofty is revealed in his handling of simple things. The apostolic man reveres simplicity – an attitude which develops into a statement regarding the beauty of holiness. The sent man is marked out by that which is holy, he even makes holy – he does so, based on a companionship with Him who alone is Holy. He does so because of his stewardship of the mystery of God.

Who shall go up into the hill of the Lord? Or who shall stand in His holy place? The monumental otherness of God, the intrinsic otherness of Christ lies at the root of the question of the Psalmist – a man who knew the realities of being sent. The royal mercy secured, the caliber of fatherhood expressed in the ruling and reigning of David call forth similar expressions at the root of every sending, in heart and manners of each man standing with apostolicity. Paul, the epitome of apostolicity, reminded the Thessalonians about “what manner of men we showed ourselves toward you for your sake”.

Not many are perplexed by the fact that we have little or no understanding of heavenly protocol. Not many are considering – are there any? – an ascent into the holy hill of the Lord. Ours are days when a counting of true saints would end with the poorest of results. The trivializing of things holy ought to shock any man – the general assembly continues thoughtlessly. The social pathos produced in the House of God rests on philanthropy – ground ever too shallow to represent the Kingdom of God. Apostolicity finds a point of beginning in the realization that we do not understand heavenly protocol.

Amos, one of the herdsmen of Tekoa, was taken from the flock by the Lord for the sake of prophetic words to a rebellious nation – to show the God who breaks over man’s straying religiosity. Our modern Church sits wanting as to divine realities – the burden of the Lord, the grief of the Lord remains a strange reality as the Church shuns the identifying with the heart of the Father, the identifying of the ever present need of the cross of Christ at work over our common idleness and carnality. The herdsman’s experience was that of a breaking, a breaking away from that which is mundane, ordinary – and safe. We expect God to make safe, to cover and secure that which belongs to our comfort zones. Salvation is there for us to define, to pray for to be revealed according to our liking. The apostolic heart wrestles to herald God’s salvation, the emancipation which is of Him, through Him and to Him – to bring glory to that which is predicated by eternal values.

The ministry of approaching Do we understand what happens to a man as he begins an ascent, an approaching of the Holy one of Israel, God, the Creator? Do we understand what an undertaking it is? Do we understand what a confrontation it is – that which is uncovered, naked and unholy, seeing God who is strictly righteous and holy, that which is “undone” seeing in the fullest sense that which is fullness and finality in person. The deepest existential crying out is to be heard from men in the process of being made apostolic – “Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips”. Who dares the ascent, who are the men that carries with them a testimony of having gone through the process of ascent and confrontation?

Apostolic men are men, foundational men – the confrontation and the cleansing are foundational issues, issues that do not belong to realm of believing as much as to real and solid experience. Faith is substance – Hebrews 11:1. The apostolic setting is one of substance – it is holiness in its profoundest sense. The meeting between the man and his God has really occurred – and it is an ongoing reality. The faith of an apostolic man is solid and substantial, the fellowship between the apostolic man and his Lord and Saviour is solid and substantial – an ongoing event. If not – no foundational man, if not – no foundation. If not – faith without relevance, even a charade. But, the ascent is possible. . . Perilous, but possible. . .

The prophet Jeremiah makes a profound observation, “few sent, many running”, “few sent, many prophesying”. The greatest obstacle to be detected and confronted while guarding and securing the work of the ministry is generated by carnal men. “Doing and being seen doing” hold the defeat to spirituality and to the fellowship of the saints. Self-life and self-focus is the main obstruction in regards to the out-workings of apostolicity. Concentrated efforts as to that which belong to “me and mine” is the greater enemy to spiritual endeavour. Our intentions, our will to do and our capacity to do, stages and brings a moratorium to the possibility to an ascent to the holy hill, to the place where the work of the Lord is initiated and upheld.

Ek – from the hand of the Lord. Ek – the Lord initiating and sending. Dia – under the hand of the Lord. Dia – controlled by the Holy Spirit. These small Greek prepositions hold the heavenly demand for absolute surrender. The apostle, the man who has given up. This is a mind-boggling concept, challenging and offensive to self-assured men of the world. Even more, a stumbling block to men who enjoys position and prominence in churches and Christian institutions. The message of the humility of God, the heralding of the crucified God rests with men who walk with God in His humility. The apostolic man will be brought far beyond common categories – even to the point of giving up the right to be right. Our zeal to protect and defend that which we consider to be spirituality at its best, might be the very thing which restricts Him to minister according to humility.

Apostolicity holds a radical redressing of man’s heart, a redressing to be identified in the renewal of mind and manner. Apostolicity involves a groundbreaking restructuring of man’s approach to life and ministry. Any person who in any way holds aspirations in the direction of a co-working with the Lord in relation to His purposes, must set his being unto a waiting for that which can only be given from above. Apostolicity holds qualities which can not be mobilized in any other way than by waiting.

Apostolicity is the realm of God’s choice and choosing. For this reason it appears to the many as a stumbling block – a man proposing to be sent?? Who is this man, rising up to say that he carries a word from the God?? Who is this man standing among us, as it appears, in utter pride, to declare God’s will?? His claim is indeed a scandal, a scandal of specificity! Indeed, the humility of God brings in, in His choosing, a scandal of specificity – only God’s own humility will balance the claim. Only God’s own humility, written in the inward parts of the sent man, will verify and balance such a claim.

Handling the mystery of Christ The ascent upon the holy hill, the reducing during the ascent, the utter reducing coming to a man while beholding the beauty of holiness, the diligent searching for and the inquiry into the mystery of “so great a salvation” – all this belongs to the preparation for the stewardship of the mystery of Christ, for a communicating of the heart of God. The handling of the mystery of Christ, the heralding of the mystery of Christ is first of all one of learning Christ, having Him written as the Law of Life in the innermost being. The mystery of apostolicity is Christ, Christ as Life, Christ as the living one. The apostle – the vessel of God, to present the crucified God among the gentiles, to present God’s mystery among the Gentiles, “which is Christ in you, the hope of glory”. Apostolicity – Christ within, heralded in truth and humility.

Paul defines apostolic men as stewards of the mysteries of God. The statement as such holds a perfect conundrum. Apostolicity aims at a solemn stewarding of that which can not be comprehended. It is meant for a distribution of that which no man can come to grips with. It lies beyond categories – its greatness, its vastness lies beyond measure. Yet, that which the apostolic man is set apart to herald, reveals and expresses itself effortlessly to hungry men and women, to those who “hunger and thirst after righteousness”. That which is to be heralded triggers confrontation – even if the herald, in every way, tries to avoid conflict. Apostolicity – also a heralding of that which is to come, a ruling and reigning in Zion, an unlimited ruling, unchallenged, without flaw and failing. The stewardship – a harbouring of heavenly realities, even better, a longing for and waiting for heavenly realities to be revealed and expressed.

The apostle Paul made the following statement to capture his sense of true apostolicity: “Not as though I had already attained, either were already perfect, but I am pressing on, if I may lay hold of that for which I also was taken hold of by Christ Jesus.” His was the ambition to lay hold of that which lies beyond comprehension – no imaginary things – but the fullness, which is Christ. His relating to the grace of God was of functional nature – grace performing a radical redressing of man’s heart, a redressing to be identified in the renewal of mind and manner. Apostolicity brings Heaven to Earth – its initial work is one of praying “as in Heaven, so on Earth”. Apostolic work consists in the applying of heavenly protocol – for each and every individual to get in touch with God’s functional grace, God’s grace intended for a reordering men’s walk to the point of being confrontative in its humility.

The apostolic man as well as the prophetic man – both foundational men – learns a seeing ordered by heavenly perspectives. The apostolic man is sent to herald heavenly perspectives. The apostolic man is a man of heavenly order – he carries with him the remarkable sense of that which is eternal, of that which cannot be changed. His longing for that which lies far beyond common categories is incurable. His is an unquenchable thirst for authenticity. His devotion reaches royal level. His is the coming king – Jesus Christ. To this King, King of kings and Lord of lords be glory for ever. . . Apostolicity heralds this kind of glory.

Reading: Romans 11:36, Ezekiel 22:30, Hebrews 3:1, 14, 1 Corinthians 4:1, Ps 24:3, 1 Thessalonians 1:5, Amos 7:15, Isa 6:5, Hebrews 11:1, Jer 23:21-22, Hebrews 2:3, 1 Peter 1:10, Colossians 1:27, Phil 3:12. a

Apostolicity, introduction

Apostolicity. Heralding the crucified God.

Introduction.

Apostolicity – a word which invokes eternal values, a word which calls forth heavenly measures. Apostolicity – a descriptive word, a word of great depth, harbouring the sovereignty of God in his preparing of vessels of godliness and sanctity. Apostolicity – a mode of being and being brought forth into the world with representative manners and a message which holds foundational content. The man sent from God stands as a foundational man, “for the perfecting of the saints, for the work of the ministry.” His work consists of a laborious defining of order, of heavenly protocol to be understood and followed by the Church – the body of Christ, brought forth in this world as “the pillar and foundation of the truth”.

The apostolic man speaks according to command, and he is therefore regarded as an offence – his quest for absoluteness and authenticity ruffles the feathers of men of modernity and tolerance. His heralding of heavenly protocol lends no hand to the many, who help themselves to advantages, approval and acknowledgment of a kind which is easily obtained on carnal basis. His is a route firmly destined, contrary to patterns of mixture and compromise. His routines are distinctly fixed under the hand of God, life and living steadily maturing before the Word of the Living God.

The apostolic man is sent forth by the will of God, according to “the promise of life which is in Christ Jesus”. He lives in a tent, his mind reaching for that which is beyond. He never settles, pilgrimage is his operational mode – pressing on – “Not as though I had already attained, either were already perfect, but I am pressing on, if I may lay hold of that for which I also was taken hold of by Christ Jesus”. His is a journey into the very heart of God. The first apostles defined their occupation as one of “prayer and the ministry of the Word”. The apostolic ministry consists in a search for a language to accommodate for heavenly values, for things far beyond the ordinary, for things belonging to the spiritual realm – therefore not easily captured and explained. The apostolic man undergoes a perennial learning process “to publicly show, by the scriptures, that Jesus is the Christ”, the Messiah – King of kings and Lord of lords.

Again, the apostolic man learns to perceive reality as God does. He gradually obtains a language, a verbal apparatus, which by no means appeals to shallow minds and lazybones. He does so to be able to convey heavenly protocol and a sense of that which eternal – the speaking of his lifts the hearer out from trivialities into that which never lends itself to lightness or allows itself to be defined by cheap or glib truisms. He therefore becomes a nuisance, even a stumbling-block to the religious crowd – but a relieving marker of authenticity for men and women who look for truth and humility.

The messenger of the crucified God will be regarded as intolerant, regarded as a fundamentalist, in his insistence on a returning to heavenly patterns, to that which of necessity holds foundational purpose in the Church. The sending is meant for a bringing of the eternal purposes of God to the forefront. The sent man calls for a restoring of absolutes for the sake of recovering the testimony of Christ. Foundational values, spiritual life expressing the fullness of Christ in fellowship, truth spoken and lived in humility – all these things fall under the category of apostolicity. The beauty of holiness – beauty, an essential expression of holiness – captures the genius of apostolicity. Discernment and judgment for the sake of the testimony of Christ are equally expressions of the sending of God. Beauty as well as order places the modern man up against the sent man.

Men do not need authority, but humility. Women do not need authority, but covering. Men and women of these last days are commonly directed towards a securing of eternal values by decree and by a faith causing whitening fists and a gnashing of teeth amidst the generating of self-effort and positive confessions. Apostolicity confronts falsehood and restores spiritual content. The cross of Christ reduces man and man’s efforts before it introduces Life in God, the fullness of Christ. The apostolic heralding of the cross holds an declaring of the necessity of dying to carnal attributes and the ways of the world. Its method lies hidden in Christ, the crucified life in Christ rests as a mystery – the sent man is set aside for the stewardship of the mystery of the Gospel and the mystery of Christ.

An apostolic re-introduction of the cross of Christ is indeed needed for the perfecting of the saints and for the work of the ministry. All our speaking and doing are to be brought under the cross for the sake of securing authenticity. Man and his life have to become crucified to bear fruit. Man and his life have to come under the sovereign Lordship of Christ for the sake of the Kingdom. Man and his life have to be perfectly severed and saved from the pressure of doing and being seen doing. Man, as he is, tends to name-dropping – approval and esteem by degree and congeniality. Man as he is, tends to a grabbing and stealing of mandates and positions. He cannot wait, his is a tendency to refusing the lonely work of listening. He rather runs on routine and programs – which is the opposite of heavenly protocol.

An apostolic re-introduction of the cross of Christ stands as a necessity in the light of what man is. An apostolic re-introduction of the cross of Christ stands as a necessity in the light of what the Church has become. An apostolic re-introduction of the cross of Christ towers as a necessity for the sake of the recovering of the testimony of Jesus Christ. Ours is the duty to rescue apostolic content. Ours is the opportunity to recover an authentic testimony of Jesus Christ. Our aim is to help in the process towards true apostolicity. Our aim is to – by the will of God – speak and write apostolically “according to the promise of life which is in Christ Jesus”.

May travelling mercies be with you, as you continue the journey into the heart of God. Lars Widerberg

Reading: Eph 4:12, 1 Tim 3:15, John 12:49-50, 2 Tim 1:1, Phil 3:12, Acts 6:4, Acts 18:28.

Discerning readers

As we take on the hard work of prayer and writing the twenty-four chapters of “Apostolicity. Heralding the crucified God”, we immediately become aware of the definite need of discerning readers to test, advise, reprove and perhaps approve – even in minute detail. Please, if you have time, apostolic measure, even if you are an English teacher – please come to our side to assist in this project – assign by mailing a short description of skills and calling to: Intercessors.Network@Comhem.se

Every blessing, Lars W.

The perennial struggle

Why a perennial struggle? Why the horrendous onslaught on the Christian? Why the agony? – The Christian faith offers peace and harmony. Why is there no relief? The Church ought to be there for my personal joy and satisfaction. The Lord – does he really keep his promises regarding eternal bliss? Am I, perhaps, tied in to a wrestling situation – spiritual in its nature? Why this perennial struggle? Are we among the many who do not understand what the warfare, what the perennial struggle, is all about?

“It shall come to pass in the last days, that the mount of the Lord’s house shall be established on the top of the mountains, and shall be exalted above the hills.” The answer to any and every question regarding the perennial spiritual struggle, which the born-again Christian is a vital part of, is to be compressed and concluded in one concise statement: “The House of the Lord”. Not speaking about a church building, no institutional structure, not even a temple. The House in which He dwells, from which He rules, from which His redemptive purposes are administrated – glory and redemption to be seen and known among the Goyim, among every ethnic group, dwelling in the uttermost parts of the world. It is all about the House and the opposition, the spiritually induced opposition, to this House and its eternal purpose.

The perennial conflict touches every true Christian because of the fact that he or she is tied in with the throne of the Lord. The enemy cannot touch the reality of the throne itself – its presence belongs to eternity and that which is created cannot escape its protocol. Enmity, scorn and intimidation, hatred and persecution, is therefore directed towards the twice-born, those who belong to that which is created – weak vessels bound for eternity, submitted to the sovereign Lordship of Jesus Christ.

The perennial struggle lies with the waiting, the waiting for the Redeemer to come to Zion. The struggle lies with the anticipation of events which will, for ever, settle the issue of ruling and lordship. The struggle engages intercessors, eagerly watching on the walls of Zion, in the defending of eternal values, in the crying out for the final ousting and defeat of the slave-masters in this present darkness. The struggle calls for corporate obedience, for the sake of a pulling down of “every high thing that exalts itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ”.

The perennial conflict focuses lordship, even the sovereign lordship of Jesus Christ. Efforts laying hold of words regarding a “beating swords into plow-shares, and spears into pruning-hooks” will be regarded as rebellion as long as the lordship of Christ is denied. Efforts of peace-making will dissolve and dissipate, leaving but disappointment and grief, as long as the meek and gentle lordship of Christ is denied its proper position in Zion.

His redemptive purpose is for “a people for his praise”, it holds a constituting and establishing of “a royal priesthood”. His creation of a “people for his praise” is for testimony, for the showing forth of his sovereign lordship. His gathering of a holy nation is for warfare – “by the armor of righteousness, both on the right hand and on the left”. His gathering of his people, in holy array, in these final hours, is for the final battles in the perennial struggle for the throne to be established in Zion.

Do not deny Him the right to sovereignty in your life. Do not run into hiding during these final days of the struggle for Zion. Do not cave in to a gospel which promises a smooth ride. Do not look for relief – salvation awaits the soldier of Christ. It is Christ in you who is opposed in these assaults – He will carry you through. The overcomer overcomes in obedience, dressed in the full armor of righteousness. The overcomer will sit with Him to rule from Zion. The perennial conflict will come to an end – and the eternal rule in Zion will conclude the redemptive purposes of the Lord.

Lars Widerberg

Reading: Isa 2:2, 2 Cor 10:4-6, Isa 43:21, Rev 1:6, 2 Cor 6:3-10

Identifying the prophetic man # 02

The prophetic realm is demanding in its very nature. It does not invest itself in a person who stands without preparations for hardship. Its intrinsic values are not brought forth amongst a frivolous party, its truth is plain and non-complicated, but it takes maturity to carry its weight.

This dimension of our common reality, before which all men stands responsible, carries its validity and authority by the presence and initiative of the Holy Spirit. Our reality as it stands in its ungodly revolt and in its manifold alternatives as to an approaching of life and living, is continually challenged and continually confronted unto obedience by the presence of the Spirit of prophecy. By the very existence and presence of the Spirit of Truth, the World and its kingdoms stand rebuked and called to adherence, to a bowing down before the Name exalted far above every other name.

That which is of the Spirit of prophecy, is holy indeed. It is true to its source, it reflects Christ, it conveys Christ – and he is not a frivolous man. Any word issuing forth from this peculiar realm is absolute, it holds ultimate value, it can not be but holy because the Spirit of prophecy is God’s Holy Spirit – the Spirit of Christ. And, its object is to sanctify the hearer of the word unto heavenly reality.

The true Church consists of men and women who have come to touch heavenly reality. The true Church is far from a frivolous party. The true Church, the Ecclesia defines its presence in the World as “the pillar and foundation-stone of the truth”. It favours the measure put forth in Psalm 119 far above any other Davidic item. Its protocol is initiated and executed in holiness for the sake of propheticness, for the sake of speaking Christ in authenticity. It is a praying community – in these last days it pursues sobriety for the sake of effective intercession. Its corporate wisdom stands like Daniel’s, solidity and validity of a kind intrinsically other than that of the modern sorcerer or psychologist.

The prophetic realm demands a breaking of that which is bound up in the exterior, a rending of that which veils eternal realities, a shattering of any object or position chosen to stand as a guardian against the full impact of the prophetic reality. The prophetic realm does not only stand as a proclaiming function, it holds heavenly force to execute. Therefore, no frivolous party will ever come to position in the prophetic realm. Such a party, such a person breaks over fundamentals – over its own frivolity. The prophetic realm produces maturity in Christ. The Spirit of prophecy is the very testimony of Jesus Christ – the fullgrown man, the man in which it has pleased God, the Father, to invest all heavenly fullness, its holiness and all its glory, for ever.

Lars Widerberg

Reading: Rev 19:10, Rom 16:25-26, Phil 2:9-10, 1 Tim 3:15, 1 Pet 4:7