End Time events synchronized

End Time events synchronized
NT, emphazising the book of Revelation

Compiled by Lars Widerberg
Seventh draft

* Points of Integration, Synchronization.
* Three major sequences – Seals, Horns and Vials, ending with:
Wrath, Vengeance, Sealing, Ingathering, Return of the Ruler.
* Three major sequences gathered and brought into an approximate correspondence which is regulated by main features and markers.
* Preliminary implementation.

Deception: Matt 24:3, 2 Thess 2:3
Matt 24:8 Beginning of sorrows, birth pains.
2 Thess 2:1-4 General apostasy, away from the Cross.
Jewish apostasy – covenant with AC/Death, Isa 28:15.

Matt 24:14 Royal News proclaimed, the Sovereign Lordship of Jesus.
A calling to reconciliation and service, truth and humility intertwined.

Rev 4:5 Thunder and Lightning.

1st Seal AC goes forth to conquer, Rev 6:1-2 No Roman weapon.
AC confirms the covenant, Dan 9:27, Isa 28:15.
Daily sacrifices begin, Dan 8:13-14.

2nd Seal World at war, Rev 6:3-4 A Sword to shatter Peace.

3rd Seal Famine and starvation, Rev 6:5-6.

4th Seal One quarter of the inhabitants of the world killed, Rev 6:7-8.

5th Seal Martyrs under the altar, Rev 6:9-11.
– Wait until the Saints have come out of the Tribulation.
Rev 14:13 Blessed are they that die in the Lord hereafter.

Mid-week – AC turned Beast, Rev 13:1.
The Enemy cast down, the restrainer overcome. Rev 12:7-10
Dragonpower, 13:2. Prophetic blasphemy for 42 months.
War on Saints. Rev 12:11
Assisting prophet, wonder-maker Rev 13:11-5, Mark, 13:16.

Abomination of Desolation, Dan 8:13, 9:27, 11:31, 12:11.
Matt 24:15, Mark 13:4 Main assault begins in Jerusalem.
Rev 11:1-2 42 months. Threading under foot.
Matt 24:21 Unequalled “great tribulation” – later 3.5 years.
The vile prince and his contempt for the covenant – Dan 11.

Rev 12:7 Dragon cast down, restraint of kingdom realities to end.
Rev 12:12 Short time, Great tribulation – final sifting.
Nourished for 3.5 years.
Sifting includes sealing – Zech 12-10.
Earth helps by its mourning – Rom 8.
Rev 12:17 Covenant-keeping remnant,
having the testimony of Jesus Christ.
Rev 14:8 Babylon fallen before it is fallen. Declared its ruin.
Rightful declaring.

First to seventh horn – during the last 3.5 years.
Compression and intensification.

Months of two witnesses, 1260 days – overcome by Beast, Rev 11:7.
2nd Woe past – 11:14.

1st Horn Hail and Fire, Rev 8:7 – response to prayer.

2nd Horn Mountain cast into Sea, ships destroyed – trade affected, Rev 8:8-9.

3rd Horn Burning star into Rivers – Wormwood, Rev 8:10-11.

Vials: Wrath defined in the form of plagues. Rev 15:1, 7
1st Vial Grievous sores, Rev 16:2.

4th Horn Celestial entities smitten, Rev 8:12.

2nd Vial Sea turned into blood, Rev 16:3.

3rd Vial Rivers turned into blood, Rev 16:4-7.

4th Vial Sun overheated, Rev 16:8-9.
No repentance.

5th Horn Locusts, Rev 9:1-2 Touches only those who are not sealed – remnant remaining on the Earth, 9:4.
Woe no. 1 past – 9:12.
(John sees the “Woe” in relation to a certain sequence – not to the whole event – therefore a seeming contradiction as to main timing.)

5th Vial Darkened seat of the Beast, Rev 16:10-11.
No repentance.
Days shortened, Matt 24:22

6th Horn Euphrates Army, Rev 9:13-21.
Still believe they are on the winning side,
able to conquer the Jewish entity.
9:20 No repentance.

6th Vial Euphrates dried up, Rev 16:12-16.

Rev 10:6, Time come to an end – Rev 10:7, Mystery finished.
Rev16.19, Fullness of wrath on Babylon
The Kingdom established by a “casting down”, Rev 12:7, to be fully realized on Earth at the wrath, at the seventh horn, Rev 11:15.

The Day of vengeance, Isa 34:8, Rev 6:17.
6th Seal Sun and Moon Darkened, Rev 6:12-17, Matt 24:29, Mark 13:24-25.
Rev 16:15, Thief.

The cup of His indignation, Rev 14:10-11.
Winepress of the wrath of God, Rev 14-19.

Armageddon, Rev 16:16, 19:19.
Against Jerusalem – Valley of Jehoshaphat, Joel 3:2, 3:12.

7th Vial Thunderings and hail, Rev 16:17-21 “It is done” – v. 17.
Response to Prayer, Queen destroyed – Rev 16:19, Rev 17.

The OneHour-event, The OneHour-judgment.
OneHour kings, 17:12.
Ten horns in opposition to the Harlot, 17:16.
Rev 17:18, The City, the market forces reigning the governing structures.
Rev 18:3, Abundance of delicacies,
vials of plagues reserved for her.
Rev 18:7, self-aggrandizement.
One-day punishment Rev 18:10, 17, 19.
Rev 18:20, Apostles and Prophets avenged on her.
Rev 18:24, Nations deceived by sorcery.

7th Seal Rev 8:1 Silence, Immensity as to perspective
Horn 1-4.
Time no longer. Rev 10:6
Rev 10:7, Mystery of God finished and fulfilled.
7th Seal Parousia, Day of the Lord, Rev 8:1-6 Response to Prayer.
Parousia, Matt 24:3
The sign – Matt 24:27, 29-30
Ingathering, Matt 24:31, Rev 7, 14:14-20, 2 Tess 2:1 – Episunagoge.
Rev 15:2 They that had gained victory over the beast.
Resurrection Dan 12:1, 1 Thess 4:16
Rev 17:14 Forces of the Lord, The Elect, chosen and faithful.
Rev 14:7 The Hour of Judgment.
Mount of Olives, Zech 14:1-4.

7th Horn Thunderings and hail,
Rev 6:10, 7:10, 10:7, 11:15-19, 12:10.
Rev 11:15-19 Response to Prayer.
Rev 11:18 Rewarding Prophets and Saints.

Rev 19:11-16 The Ruler coming.
AC annihilated, 2 Thess 2:8.
The great dividing, polarization – Matt 24;40-42
Rev 11:18 – Destroying them who destroy the earth. Hail and thundering – Response to prayer.
Rev 20:3 Enemy eliminated.

Rev 19:7 Marriage of the Lamb.
Rev 20:4 1000 year reign.
Rev 15:4 All nations shall come and worship,
“because Thy judgments are made manifest”.
Rev 20:5-6 First resurrection.
Rev 20:8 Repeated folly – Gog, begins the eternal rule…

The Apocalyptic event
Three major sequences, pictured as Seals, Horns and Vials,
all ending in the Day, in wrath, in vengeance and in the coming – therefore constituting one event during the last apocalyptic week expressed as layer upon layer, by compression and intensification.

Seven seals open for the seven horns, of which the last horn signals vengeance and destruction of the destroyer – the Horn of Return and restoration, Rev 11:15.
Vials poured, Rev 16:17-19, signals an “It is done”, all things finished.

Item compiled by Lars Widerberg
Apostolicity@gmail.com

Published in: on March 19, 2016 at 11:31 am  Comments (2)  

The Gospel of easy living

The Gospel of easy living

The Gospel of Jesus Christ offers salvation unto radical heavenly living. “Ye have come to Zion” – a heavenly environment, a heavenly community. The Gospel of God is indeed the Gospel of the Kingdom – a different kind of life according to a set of rules which reflects and effects holiness.

The twisted gospel, the evangelistic approach as well as the sermonettes offered on Sunday mornings, present and emphasize the prospect of a “quick fix” – no matter in what situation it is needed. The general offer, verbalized from the pulpit, is selected for the audience to bring to them all a sensible measure of security, blessing and acceptance. The preacher settles for much less than spiritual maturity in his efforts to make his adherents feel alright. His messages aim at reducing guilt and anxiety– all according to psychological insights and techniques.

Accepting Jesus as savior is, according to this dire twist of truth, no more than a vaguely conscious assent to a set of tenets, which opens an easy route to Heaven. Accepting Jesus as savior – according to the trivialized gospel – places Him in the role of a servant couch, who is said to be ready to assist as you work intrepidly to achieve your private dreams and goals. Instead of having you reverently bowing to the instructions of the Holy Spirit, this twist of reality reduces Him, the Spirit, to a source of power for you to learn to tap into and to direct for any kind of personal benefit.

The Gospel of the Kingdom addresses each and every man on terms of the cross of Christ, speaking the unavoidable necessity of dying to self and to any kind of self-focus. The “Law of the grain of wheat” equals the “law of the Spirit of Life”. That which belongs to the realm of carnal ambition has to be forfeited at the cross of Christ. And we have to come to grips with the fact that the items and issues which belong to the realm carnal ambition cannot overcome sin and the forces of iniquity. Carnality can only pretend spirituality and overcoming – never being able to please God.

The first word which any man is confronted with, when he opens his ear to the Gospel of the Kingdom is the all-important command to “repent”. Only a radical turning to the Lord for His redeeming operations unto the restoring of manhood and maturity will bring him to citizenship in the Kingdom of God and to a testimony which pleases the Lord. And, mark you, the turning of mind and heart to Him is to be done repeatedly for the sake of renewing and freshness.

Kingdom regulations are not compatible to the inventive rules of modern psychology. The way of the disciple is one of learning Zion. The elbowing recommended by worldly mentorship must be replaced by a bowing in humility. The extravaganza set to be the measure of the prosperous has to be forfeited, in the opening for heavenly values. The expressing of contempt in the face of weakness will find its overcomers among those who have learned to be contented and satisfied by things sent and given from above.

The gospel of easy living does not save…
The Gospel of the Kingdom does not offer simplifications…
The twisted gospel of the “quick fix” fixes nothing…
The Gospel of God brings you to Jesus Christ and his redeeming work…

Reading: Hebr 12:22, Joh 12:14, Rom 8:2, Isa 2:3

Published in: on October 21, 2015 at 1:35 pm  Leave a Comment  

Attracted by the Bizarre

Attracted by the Bizarre

The years in which we live are marked out as “the latter days”. The Greek word, used by Apostle Paul, to define this final sequence of time, is “husteros” – from which the words hysteria, hysteric and hysterical are derived. Minds and thinking are defined as being “off balance”. He brings forth further definitions: Pleasure-lovers, despising goodness, unholy blasphemers. Something is forcefully at work among us, driving men and women towards beastly perversions – the Law of the Attraction of the Bizarre.

We are severely exposed to and assaulted by an overwhelming measure of sexual perversion as well as descriptions of violence – the latter often meant as information for the sake of engaging minds and measures on behalf of the one being perpetrated. But the real effect is the creating of a mode of speculation, conspiracy and fear. Our minds are captured in a spiral of horror and inability to cope, resulting in disillusion and apathy. The spiraling ends in an ever greater measure of illusions, laid hold of for the sake of warding off the emptiness in the inner man.

Discernment is lost in the process, only to give room for deception, for the twisting of reality, for a “photoshop reality” – the weirdness of cyberspace and the modern forfeiting of that which is truly true. The force of iniquity, the mystery of iniquity and lawlessness, works overtly in our days, in the displaying of much blood and violence, of divers perversions and explicit unlawfulness. The massive and continuous assault creates an illusion of inviolability – vanity and mockery is the name of the game. There is none to stand in the gap when the enemy comes in like a flood. But “the LORD of hosts will ‘lop the bough’, the high ones of stature shall be hewn down, and the haughty shall be humbled”.

“Where there is no vision, the people cast off redemptive restraint.” The flip side of the coin is timidity and an absence of spiritual courage: “God gave us not a spirit of fearfulness; but of power and love and discipline”. Ours is a duty to cover that which belongs to the Lord: The beauty of holiness and eternal values – such as meekness, longsuffering and the purity of love.

Refrain and stay away from posting that which is weird and ugly in our Facebook groups – as a point of beginning of the recovering of sanity, humility and veracity, doing so immediately in the face of the Law of the Attraction of the Bizarre…

Reading: 2 Tim 3:1-5, 2 Thess 2:7, Eze 22:30, Isa 10:33, Isa 59:19, Prov 29:18, 2 Tim 1:7

Published in: on June 21, 2015 at 8:20 am  Leave a Comment  

Apostolicity 12

Apostolicity
The heralding of the crucified God
Chapter 12
Brokenness opens for life

Unless the grain of wheat falls into the ground and dies, it remains what it was – a single grain; but that if it dies, it yields a rich harvest. John 12:24

In this single statement from the mouth of the Lord Jesus Christ, we find the protocol of Heaven condensed and explained. In it the protocol and the aim of redemption are summarized, – a breaking and then life produced, proceeding and shown forth in the many and according to the same order. In this terse statement the heavenly protocol unto proper deliverance is defined. No breaking away from any force, natural or spiritual, unless there is a giving up like the kernel of wheat which follows its ordained route of a breaking and dying unto resurrection. Life itself follows the protocol – a breaking for the sake of a new birth for the sake of facing another breaking. As the process goes on unhindered, life, heavenly life, is multiplied. And there is a strange promise attached – the single small corn will not be left alone as it yields to this protocol. The absence of yielding equals an absence of community, an absence of yielding to protocol means loneliness, utter loneliness and isolation.

In the house of God, in the House of Prayer, this rule and protocol appears expressed in slightly different terms. “Thus saith the LORD to the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even to them will I give in my house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.”

The Lord speaks regarding the House, and the fellowship in the House, to those who have yielded to the Law of the kernel of wheat, to those who have yielded to the process of breaking. The eunuch is a man who has given up the right to produce unto his own. He is a man who considers himself drained of the possibilities for fruitfulness. He has undergone both breakings and cuttings for the sake of solid service to the king and the royal household. The king is able to trust him with that which meant for perfect fruitfulness. In the same manner, God puts his trust in those who yield to apostolic measures, who bow to the principle which states “from Him, through Him and to Him”. The law of the kernel of wheat states the utter impossibility for man to produce according to heavenly measure. It shows forth the necessity of heavenly life and living to be produced according to heavenly protocol – and in it lies the waiting, the silence and the expectancy of the grain for a breaking unto perfection.

His house is built for them who willingly dare to enter His rest, who dare to embrace the protocol of the Sabbath – which is a perfect statement of His will to redeem, to sanctify and to let life flow from broken vessels. The Law of the corn of wheat speaks emphatically regarding His will to save and of the work necessary to be done in Him and by His hand. Waiting breaks the modern man. The silence needed for true worship breaks the young mind. The waiting itself is worship, a worship superior to any other way of expressing awe and perplexity in the presence of the crucified God. The waiting holds the potential needed, ground plowed and harrowed for kernels of perfection to be sowed unto righteousness and glory. Ours is a worship obsessed with processes of utility – our sowing must by necessity yield fruit unto us, our sowing into men’s ministry is promised to render the sower rich crops. But, a waiting on God in truth and humility is meant for God and its fruit is packaged under an exclusive label: “Unto Him. . .”

Earthen vessels, or earthly…
“We have this treasure – the light of the Father – in earthen vessels, that the excellence of the power may be of God, and not from us.” 2 Cor 4:6-7
“When I am weak, then am I strong.” 2 Cor 12:10

The apostolic emphasis is once again brought to the forefront in defining sentences compacted and packaged in a way which the casual reader renders as being of little value. His reading is one expecting instant gratification, it is a reading for the sake of expediency. Our efforts as to reading the 1189 chapters of the Bible must be brought in under the protocol of Heaven – its character must take on the very approach as of an apostolic waiting and expectancy for the interpretation of Heaven itself, given and sustained by the Holy Spirit. The waiting for an apostolic exegesis, of the apprehending and application of texts in a heavenly perspective, is a dire necessity in these days of the coming of the Messiah. Our unwillingness to read, to read in the mood of a digger of a well in times of drought, ought to bring perplexity and a thorough breaking.

Earthen vessels, easily broken – the heavenly protocol. Earthen vessels, easily broken – tools of heralding. The apostolic heralding of the crucified God sounds and goes out in its most distinctive, in its most distinguished form amidst breaking. Brokenness – a state of perfected as well as prophetic relating to heavenly realities. Life pours out where a vessel is broken – it is poured out, to be given to God. As it is given to Him who is the Giver of life, it will not be lost. Live handed back to the Giver of life will be brought forth into His light for the sake of bearing fruit. Life lost, painful as it is, heralds life gained and secured for the bearing of much fruit.

“Whoever desires to save his life shall lose it, and whoever desires to lose his life for My sake shall find it.” Matt10:39, 16:25, Mark 8:35, Luk 9:24, 17:33, Joh, 12:25

The Lord allows these words to be repeated for the emphasizing of its importance. He repeats words regarding the crucified life and the carrying of one’s cross in the same manner, for the same reason. He repeats words regarding the overcoming of the wisdom of the world settled as the driving mode in the churches for the very same reason – Rev 2-3. But, the modern gospel flatly contradicts the heralding of the necessity of the cross. Its foremost expression consists in a hyperactive carnality which tries to visualize and affirm spiritual reality.

The main message of the modern Church consists in the declaring of God’s benevolence, in his gracious providence and support of man’s undertakings. His grace and kindness is said to invite man to draw from Heaven resources of every category for the securing of each and every exploit and enterprise. Prayer and faith techniques may be employed to safeguard the outcome of the widest variety of undertakings. Blessings may be obtained by the calling forth of manifestations of adequate promises, even violently secured by various means of invocation and the conjuring up of one’s personal preferences. Further techniques are employed for the transferring of spiritual experiences and the transforming of man’s inner status. But, the ruling and reigning, which the many try to employ by force, will be obtained only by conforming to the Crucified One. The overcoming, which so many try to express by decree, is to be obtained and maintained only by a relating in humility to the Crucified One. Earthen vessels have become earthly, the vessels of the Lord have been defiled by that which is no other than carnality – never to be reformed or transformed.

The radical contradicting of the cross of Christ within the community which is meant for testimony cannot be counter-measured by any other means than a severe breaking unto a constituting of a vessel which then lives a brokenness and humility according to the one represented in the Throne in Heaven. The radical contradicting of the cross of the Christ has to be drawn forth into the light of fatherhood, and by the obedience expressed by the Son to be firmly settled with foundational men, with apostolic men. The apostolic preaching of the crucified God heralds the providing of a new heart, its message is the heralding of the radical change of focus taking place with the installing of the laws of Zion, the Law of the Spirit of Life in minds and hearts who has been willing for the initial breaking hereunto. In the breaking moral stamina is formed according to eternal values – a formation never to be found elsewhere. And, the dear reader has to allow his mind to break over these statements, to dig in and to draw out, to consider for comprehension and apprehending.

“Lord, what will You have me to do?” Acts 9:6
True apostolicity begins with this kind of inquiry. Wisdom begins with this kind of question. The work of the Lord has its beginning with this question. And, it is the very mark of the reality of breaking. A person who is unwilling for the carrying of the cross, the religious man, aspires for exploits for the Lord, but never in the Lord. He enjoys the doing and the being seen doing. His works are never free from the earth-touch and his works are not valid before the Lord as testimony. The earth-touch hinders the ministry of life; like the shell of the kernel of wheat must be broken so the earth-touch has to be reduced and taken away by the cross of Christ.

The Lord gave, and gives, to the Church apostles and prophets “for the perfecting of the saints, for the work of the ministry”. The work to be done by this kind of foundational men consists in these late days of the coming of the Messiah in a recovering in conformity with the detailed revelation of God’s thought in Christ, a bringing of the redeemed, of saints “to the measure of the stature of the fullness of Christ”. These men, men of caliber and maturity, are sent to secure a solid and sound expression of Gods thought, a securing of eternal values among the saints for the sake of truth and humility displayed in godly living and serving. Their “What do you want me to do?” brings them in close relation to the heart of the Father to learn Christ for the sake of return of a remnant Church amidst ongoing apostasy. Theirs is an eschatological perspective, an understanding of the times gathered in sobriety and prayer. Theirs is a repeated breaking over the condition as to spirituality and maturity in the churches, and a crying out for the gathering unto solemnity and corporate repentance.

That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. The Spirit breathes where He desires, and you hear His voice, but you do not know from where He comes, and where He goes; so is everyone who is born of the Spirit. John 3:6, 8

These are words of the marvelous hope, an irrevocable promise made by the Redeemer, Jesus Christ. These words are immediately a reflection of the coming calamity, of the cross, – not so much as the event at Calvary but as the lesson of despair to be learned in brokenness regarding mans own capacity as to righteousness and holy living. There is no way for the religiously inclined man to imitate or emulate Christ and His life. The Holy Spirit gives life, He is the giver of life, He is the sacrificial Spirit to lead in the processes of the cross unto dying and to resurrection. He operates according to heavenly procedure, the authenticity of His breakings are certainly substantial. His raising of a person unto heavenly life is equally authentic, gloriously authentic. In the realm of the Spirit pretention finds no room – as it belongs to carnal categories, it will break and die where the Spirit is. And, where pretention and conceit is allowed to operate, the Spirit draws back into hiding. The two realms never overlap or interact, that which is given from above cannot be manipulated or taken by force. Only that which holds a relation to true sending truly knows the difference between the two realms. Only the foundational man dares to speak up against pretence – and he will.

Apostolicity, a matter of being reduced
“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.” Eph 3:8
Paul, the apostle, had found himself an answer to his question – “Lord, what will You have me to do?” His was a position in lowliness, travelling from place to place, at times under severest hardship, heralding the mystery of the crucified God. He continued in brokenness to the very end – “all the Christians in Roman Asia have deserted me”. He was led to produce a catalogue displaying the ingenuity in the attacks of the enemy “And besides other things, which I pass over, there is that which presses on me daily – my anxiety for all the Churches.” He regarded himself as being the least among the apostles – even the least among saints, and he did so in genuine humility. Lowliness and breakings – the mystery of apostolicity. What manner of men are we? What will the Lord have us to do?? The heralding of the crucified God is not a matter of elaborate messages produced in a nice library, its dynamics comes solely from breakings and the life flowing as a result.

Church defined: Enough brokenness in one place for Life to be given room to minister

The apostolic heralding of the crucified God leads the Church into a subjective learning of Christ. The apostle writes to the Church in Ephesus pointing out the remarkable difference between man without Christ and the saint in Christ: “For they, being past feeling, have given themselves up to lust, to work all uncleanness with greediness. But you have not so learned Christ.” The learning Christ is meant for breaking, it is meant for a permanent loosing of one’s life for the sake of goodness and godliness. The learning Christ is indeed a subjective one, life inwrought in the inner being, the law of life written in man’s heart. Life, that which is given from above, is radically other than the doing and the being seen doing which follows the accepting of Christ and the professing of faith in Christ in most of our evangelistic campaigns. Our aim in our evangelism and in general church life is set far too low to comply unto apostolic standards. Ours are religious productions rather than an apostolic and prophetic heralding which implies forceful instruction leading towards radical repentance and thorough breakings of the earth touch.

Breakings bring meekness
“Fear not, daughter of Sion. Behold, thy king cometh to thee; and he rideth upon a colt, the foal of an ass.” John 12:15
“Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” Matt 11:29

The master, so the disciple – meek and lowly. The crucified God, so the saint – meek and lowly. The Redeemer returning in power together with the heavenly host – marks in His hands, the nation who crucified him will be stunned and overwhelmed in the recognition of the humility and the meekness of the crucified One. Meekness and humility gathered in brokenness disarms. Heaven is strangely militant, its weapons are not of this world. The force of Heaven at its optimized focus lies with the beauty of holiness, with truth and humility intertwined, with the brokenness expressed ultimately in the Son crucified. To turn it slightly – without the cross, no resurrection, saints without brokenness are saints without resurrection. Saints without brokenness and resurrection are saints pretending, saints without spiritual reality.

The Holy Spirit invites us for pilgrimage, for the formation of Christ within. His is an invitation to learn Christ. His is an invitation to be filled according to heavenly measure. The invitation accepted opens for the Spirit of Holiness, and His mode is one of sacrifice. So He is, because His work is to bring Christ in fullness to the heart of each and every saint. So He is because His work is a work if intimacy in the drawing of the heart of each and every saint to Christ.

The Holy Spirit invites us for pilgrimage. His concept for journeying in this strange land, which is our modern multi-culture loaded with attractions and lures of all sorts, is one of strictest non-adaptability. Under his hand there is a blessing to be found in the revelation of the non-compatibility which is ours in Christ – the non-compatibility settled in the cross which speaks against the whims and wishes set to be satisfied at the tables arranged by the priests and miracle-makers of a Hollywood or a Bollywood or of any kind of “broad way establishment”.

The paths of the pilgrims are all narrow ones, never to pass testing grounds for novelties. That which is settles from eternity will hold proper measure both through time and throughout eternity – and the apostle knows the truth as a never-changing concept. The apostolic gift to the raging societies lies with his jealousy for eternal values, as defined and set forth in Christ. The apostolic gift to every kind of setting is the spiritual stamina to lift forth heavenly values – his approach in this task does not allow for any blending with the manipulative techniques of modern showmanship. The stewardship of the mystery of Christ is indeed meant for the serving of the Gentiles – the communicating of the mystery must therefore be of a heavenly kind, strictly severed from gentile attitudes and manners. Only brokenness severs from the earth touch. Only brokenness opens for life. Only that which has come under the hand of the Lord in obedience to heavenly measures opens for life.

“Blessed are the peacemakers, for it is they who will be recognized as sons of God.” Matt 5:9
Brokenness disarms, it brings gentleness. Brokenness disarms, it contains the peace-making qualities which Jesus spoke about and called for in his Sermon on the Mount. In our boisterous efforts to bring the Kingdom Now, lies a fatal failure to recognize the King and to adjust to His rule. “Blessed are the meek, for they as heirs shall obtain possession of the earth.” This will become a substantial reality when the Redeemer returns. It is a spiritually substantial reality in our days in the heralding of the presence of a cross unto brokenness. Wherever saints are walking in corporate meekness under the hand of the Lord, the gentleness of theirs holds capacity as a radical means for peace efforts, healing and restoring.

The word of the Lord, the heralding of the crucified God is indeed a weapon unto peace-making. The heralding implies a non-compliance with that which does not belong to Christ. It holds, at the same time, an un-reserved yielding to anyone and anything which belongs to Christ. It takes greater courage to use this kind of weapon than any other kind of armory. Only a true cause will be won by its involvement. Its very nature and its sending into this world re-introduces the perennial conflict between the powers of this present darkness with its vanity and the wisdom stored as eternal values – values to be engaged by any saint, weak and broken, for the sake of a testimony emphasizing the grandeur hidden amidst the meekness which belongs to Christ – and which is gladly administrated among saints by the Holy Spirit.
Reading: John 12:24, Isa 56:4-8, Eze 20:12, Eze 36:26, Eph 4:20-24, Hebr 8:10, Eph 4:12, 2 Cor 11:24-28, Eph 4:19-20, Matt 5:5

Published in: on May 13, 2015 at 9:07 am  Leave a Comment  

Apostolicity 11

Apostolicity
The heralding of the crucified God
Chapter 11
Gehazi – the man who did not get it right

Samaria – indeed a city breaking away from the heavenly protocol. The rulers of Samaria were repeatedly found leading the people into severest straying. Samaria found itself confronted by men of caliber, of heavenly resolve – two of them bore names which we recognize and love to hear about. Prophets they were – Elijah and Elisha. The name Samaria implies a watchman’s position, but watchmen failing as the name radically pointed out the inner nature of the city – mixture, the blending of worldviews, the bringing together of various spiritual forces, even forces contradicting each other.

The intended purpose of the mixing of religious outlooks and techniques was to maximize personal as well as corporate advantages. The blending aimed at an optimizing of the outcome according to a foundational principle, which is “Gain is godliness”. And, we all remember the battle at the two altars, the battle between the prophet Elijah and the several hundreds of vanity prophets under Queen Jezebel. We know of the peril of spiritual mixture and compromise. We know of the judgment coming to Samaria and its people, wherever Samaria is today. Elijah’s work on Mount Carmel signified solemnity, a calculated attack on expediency and the principles of utilitarianism blended with religiosity. The apostolic heart goes with the prophet’s for a radical confrontation in these days – and the apostle is looking for young men to follow in discipleship to learn about the necessity of a sanctified approach to that which belong to the world and to that which is meant to carry eternal values.

The melted heart
“I am poured out like water, and all my bones are out of joint. My heart is like wax; it is melted in the midst of my bowels.” Ps 22:14

“I count all things to be loss for the excellence of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them to be dung, that I may win Christ. And be found in him, not having my own righteousness, which is from the law, but that which is through the faith of Christ, the righteousness which is from God by faith. That I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable to His death. Pil 3:8-10

Apostolicity begins with priestliness. The view of the redeeming efforts of Jesus Christ, which the Sunday church clings to, is one of religious expediency. Its inception rests with mental assent, an accepting of simple tenets for the sake of escaping eternal punishment, for a release from guilt in a general forgiving of wrongdoing, and then, grace for a not so bumpy ride to Heaven. The apostolic faith does not settle with this general outlook. Its foundation is priestliness, the will to share in the fellowship of His sufferings, to share in the meltedness of His heart. The apostolic will to share in these things opens for the realities of the resurrection side of the cross – the ministry of the cross is, when properly lived, the ministry of the throne. And no pretense is possible in this realm, the repeated dying and the following resurrections are apostolic realities. The two sides of the cross are both to be obtained as gifts from above, no flesh will be able produce anything like it. Yet, Samaria tries… Yet, the Sunday culture tries…

The story of opened eyes
The spirit of mixture, which was fostered under the auspices of the rulers of Samaria, attracted by its very nature a considerable measure of controversy. The prophet Elisha was able to protect the city for a certain period, as he was given the ability to repetitiously reveal the plans of invasion which the king of Syria had settled for in his secret councils. He was made aware of the source of his failure as to the conquest of Israel – the prophet, the seer, Elisha had seen and heard it all under the hand of the Lord. It is, of course, of great interest to us all to see how a true prophet, a sent man, is able to provide protection of a straying nation before the measure of iniquity has been filled. The time for repentance had been prolonged, years had been added to the process by the presence of one obedient man.

The king of Syria sent his spies and informers, to secure the fact that Elisha – the prophetic offence – was to be found in Dothan. This place was named after the two wells from which it drew its water, and according to another etymological source it drew forth the idea of being aware of patterns and of law. When the Syrian warlord closed in on the city, the prophets’ disciple was terrified. To tell the story as it is: “When the servant of the man of God had risen early, and gone forth, behold, a host compassed the city both with horses and chariots. And his servant said to him, Alas, my master! how shall we do?” And the classic reply came without hesitation: “Fear not: for they that are with us are more than they that are with them.” The small story delivers an uncomplicated message – intimacy with the Lord in devotional prayer, in a prayer life which is disposed for a seeing as God sees, is an imperative as to apostolic as well as prophetic ministry. And, a prayer life of this category opens eyes… Prayer without pretense or hesitation opens eyes. This is the rule in Zion, this is the apostolic measure to be expected where eternal values are revered and held in high esteem.

The compassionate heart
“Keep thy heart with all diligence; for out of it are the issues of life.” Prov 4:23

The book of Proverbs recommends the apostolic approach, the apostolic bending of the ear and the watchfulness for the protecting of the heart. It commands its reader as follows, “Above every charge keep thy heart.” The apostolic man has settled his heart and established routines to receive from the Lord and to exclude every other source. The first Psalm settles the issue right from the beginning: “Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of scoffers. But his delight is in the law of the Lord.” The sons of Korah, the songwriters, described the apostolic heart in the following: “Blessed is the man whose strength is in thee; In whose heart are the highways to Zion.”

The Psalm of the cross of Christ holds words, precious to an apostle. It describes the experience of the Lord in His last moments on the Cross as well as the experience of an apostle amidst his agonies in the bringing forth of heavenly values. “I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.” We find a description of the melted heart on New Testament ground, “Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering.” An apostolic heralding of the crucified God evolves from a crucified heart, from “bowels of compassion”, from an interior filled with that which characterizes Heaven and Him who sits on the throne, the One forever ruling in humility and truth, in mercy and righteousness and in the beauty of holiness.

The cross of Christ is the place in which true blessings are measured out. It is the place where every spiritual blessing has its inception. It is the place where hardship is properly handled. That which is apostolic never avoids or dodges hardship – its purpose is the heralding of the crucified God, a heralding which is expressed in mercy and truth, in the overflow of mercy from an interior formed according to heavenly measure. It will, under the hand of the Lord, reduce hearts of stone into repentant hearts, it will – under the hand of the Lord – bring times of refreshing and revival. The pattern is always the same, bowels of mercy, the ministry of the interior expressed in a brokenness which reduces the hardness of heart – doing so with the sent one as well as the one confronted in the battles of the soft war. Indeed it is a war, but a soft one, in which the soldiers of the cross use weapons formed according to the cross. Bowels of mercy, humility poured out amidst arrogance and scorn.

The woman in Shunem
During his sojourning in Israel, Elisha used to visit a rich woman in Shunem. In her kindness, she had prepared a prophet’s chamber for him. The prophet held her ministering to him in high regards, and made inquiries for the sake of compensation. The word to be given to her announced a child to be borne and the word was to be fulfilled within the year. The story pictures a happy development until one day during the harvest. The young boy went to accompany his father in his harvesting efforts, but was struck in his head – probably by sun stroke – and he died within hours in his mother’s arms.

The story takes the issue further in that the Shunemite woman set off to see the prophet for a radical miracle. The Seer became aware of the situation and sent his servant Gehazi to meet her. It is obvious that she was aware of the disciple’s inner condition as she refused to communicate. She had to get through to the man of God. And, she did. The prophet instructed his disciple to bring the prophet’s staff, to lay it on the face of the child. The dear Shunemite woman insisted vigorously on the prophet’s presence in her house, and he complied. Something was missing with Gehazi, something was fundamentally wrong. He lived with the prophet, he was supposed to take in that which belongs to the heavenly realm. But at this point there were no correlation between his assignment and the practical outcome. The boy remained dead – but not for long, as the man of true sending approached. And, the boy was returned to the woman.

“Though you have ten thousand instructors in Christ, yet you do not have many fathers; for I have begotten you in Christ Jesus through the gospel. Therefore I beseech you, be imitators of me.” 1 Cor 4:15-16

Paul, the apostle, reveals in this short sequence the Elisha component, which was missing with Gehazi. Genuine prophets as well as apostles have been reduced in a seeing of the heart of the Father, thereby having been made able to express themselves in terms of mercy and truth. Meekness and mercy produce marvelous miracles – the miracles of the heart, the miracles of the softening of hearts. Meekness and mercy breaks fallow ground – it is the groundbreaking work unto radical reviving, it is revival according to heavenly measure. The Father dwells with the meek and lowly. “Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Living with Him, walking with Him results in an interior filled with mercy and truth. It results in a compassionate longing for the welfare of others. It results in a sending, for the sake of restoring the Church according to the Elisha component.

Naaman, the matter of leprosy
Naaman, “the head of the host of the king of Aram”, the Syrian warlord was a leprous. His heart was softened by the speaking of a little damsel among the captives from Israel, and he went down to the house of Elisha, bowed to the simple instructions of the prophet in Israel, doing the full number of dippings in the dirty river Jordan – and his flesh was perfectly restored. He wanted to pay the prophet generously, according to gentile customs, but Elisha knew the customs of the Heavenly realm and refused the silver and the nice clothes. The servant of the prophet, Gehazi, had not learnt his lesson regarding heavenly measure and behavior. He went for the silver and two nice suits, outfits from the best tailors in Aram, the Syrian capital. Gehazi – his name means “the valley of sight” was utterly blinded by the mixed mindset of Samaria as well as of Aram, its self-aggrandizement and self-glorification. Aram – “the exalted”, the relentless pursuit for the possession of the foremost position. What he really received, and had to carry, was Naaman’s leprosy as well as a leprous testimony.

The folly of Gehazi describes to us the folly contracted in parts of the charismatic realm. The greater miracle, the miracle of the melted heart, the necessity of the setting forth of truth and meekness as the foremost sign and a wonder to marvel at, is left to the side as an option for men, rare in numbers, who aspire for martyrdom while yet living. But, if you love Samaria together with its mixture, its “lust of the flesh, and the lust of the eyes, and the pride of life” you will, without exception, stand in “enmity with God”. The charismatic folly glories in emotionalism and supernatural experiences – and the show-master do not hesitate, like Gehazi, to go for the silver and nice tailor-made suits. The show-men do not invite discernment – rather, the discerning prophet must keep silent as he is regarded, in his “negativism”, to be a hindrance to the spiritual flow. When the charismatic presence is turned into folly according to Samarian patterns, it becomes a full-blown leprous testimony.

Our days are days of extremity, of extremism. We have reached the borders of sanity. Our latest standards are already outdated and obsolete. Trendsetters labour aggressively to take their audiences beyond yesterday’s limits. Today’s novelties are yesterday’s impossibilities, obstacles are to be overcome by impudence improved and by mind-over-matter techniques. Man, the very modern man, takes for granted the right to push the envelope in every possible area of life. He looks at life as the arena in which the hero is the one who moves beyond the pale, living as a renegade untouched by any request for decency. His is a developing distaste for limits and regulations. His law is the right to personal freedom – animated by the mystery of lawlessness. This is modern man, this is our modern cities, this is Samaria and Babylon, this in New York, Cape Town or Beijing, this is any city – except for Zion. This heavenly city, the heavenly setting does not contract leprosy – her existence cannot be defended by any leprous testimony.

Gehazi – the leprous testimony
This leprous man, Gehazi, appeared before the king in Samaria: He was invited to tell about the various the miracles of Elisha. And so the leprous testimony appears, aspiring for prominent positions, gladly offering its spiritual expertise to kings, advising and mentoring national leadership, lobbying and manipulating on the basis of its pretended mandate. Here he stood before the king telling the story about the Shunemite woman. She had been sent together with her family to Philistine territory during a seven year long famine, advised to do so by Elisha. While the leprous man is steaming through the story, the dear woman on her return to Israel enters the court, to be immediately recognized by Gehazi. This was the very end of his instructive appearing in the texts of the scrolls of the kings of Israel. The only and truly true testimony of his was to pointing to the woman without name, bidding her to tell her story as it really ought to be told – in truth and humility. His non-functional testimony regarding the prophet’s signs and wonder was permanently silenced by the presence of the truth told in humility.

The sharing in His brokenness
“He who partakes of My flesh and drinks My blood dwells in Me, and I in him. As the living Father has sent Me, and I live through the Father, so he who partakes of Me, even he shall live by Me.” John 6:56-57

“Then when they had heard, many of His disciples said, This is a hard saying, who can hear it? But knowing in Himself that His disciples murmured about it, Jesus said to them, Does this offend you? Then what if you should see the Son of Man going up where He was before? It is the Spirit that makes alive, the flesh profits nothing. The words that I speak to you are spirit and are life.” John 6:61-63

The mystery of sending is forever an offence. The mystery of sending, the preaching of the Gospel, stands corrupted in that the majority in our churches regards it to be no more than a relief from the worst of the worst and then a not so bumpy ride to a Heaven; which is not much different from our middle-class suburban culture with some addition as to musicality and nice dresses – the apostolic reality includes a bit of rudeness for the sake of stirring a couple of lazybones towards a considering of spiritual realities. The mystery of sending, the heralding of the crucified God, is certainly an offence as it insists on and demands a leaving of human categories behind, and an engaging in a pilgrimage towards that which is intrinsically other. The mystery of sending is an offence as it calls man away from his self-centeredness, away from utilitarian concepts and its implications in the religious realm.

When the Lord began to speak about a sharing in his brokenness, the disciples began to reconsider their standing with Him who already had been declared to be the very Son of God. They were offended, offended by the prospect of a sharing in God’s brokenness. When the Lord begins to speak about the cross, a cross to be carried by each individual in strict discipleship, a cross to be expressed in the sharing of the burdens and the brokenness of other men, many who belonged to the silent majority, many unnamed followers and interested spectators left to find something more attractive. Not many people are to be found present and active when it comes to that which is of intrinsic value. Not many people care to stay with a preacher who dares to begin to enter the apostolic realm. To be strictly apostolic: Where the crowds gather, the preaching of the cross of Christ is compromised according to Sunday culture. True revival changes hearts and it confronts the Samarian view of life and spirituality – and not many are willing for the change unto heavenly-mindedness.

The Samarian, the man living according to the Samarian compromise hails the Redeemer as a fix-it-man and defines the Spirit of the Lord as power to be directed by decree for the ordering of reality according to whish and whim. Gehazi was never for a second perplexed by the fact that nothing happened with the dead boy at the house of the Shunemite woman’s house when he applied the staff according to prophetic instructions. No complaint was heard from him, like the one presented by the disciples of Jesus when they failed to set a demon-possessed young man free from a harassing predicament. Where there is perplexity and brokenness, the life of Christ is available. Without this peculiar willingness to carry burdens prepared and presented by the Lord, there is no restoration and life at hand.

The sent man, the prophet as well as the apostle, confronts vanity – and they do so at an altar. The sent man, the prophet as well as the apostle, confronts corruption and compromise – and they do so by the building of an altar. The sent man, the prophet as well as the apostle, confronts superstition and mixture – and the work has to be done at an altar. The brokenness and the undefiled altar stand as the perennial breaking-point, the point of awakening unto being spiritually relevant in a Samarian society. The undefiled altar brings death to the trivializing of God, it is a point of beginning of the apostolic heralding of the crucified God. Apostolicity does away with the leprous testimony. The sending, the breaking unto sending is the absolute doing away with the leprous testimony. For this we aspire. No man’s hands can transfer these realities to any other man. The sending is from above, from there alone.
Reading: 2 Kings 6:8-17, Ps 1:1-2, 84:5, 22:14, Col 3:12, 2 Kings 4:8-37, Isa 57:15, 1 Joh 2:16, James 4:4,

Published in: on April 13, 2015 at 9:55 am  Leave a Comment  

The Hungry Preacher’s Clinic

The Hungry Preacher’s Clinic

Men of spiritual caliber are hungry men, hungry for spiritual reality expressed in terms of humility as well as veracity. Men of spiritual maturity may be men who are used to loneliness, but none of them should position themselves in solitude and aloofness.

The seeing and the sending of the last days settle for proper order according to words from the prophet Isaiah: “The voice of thy watchmen! They lift up the voice, together do they sing; for they shall see eye to eye, when Jehovah returneth to Zion.” The hungry preacher longs for this peculiar occasion more than anything else. Its reality has become his solidified hope – a living hope, far beyond technicalities and theology.
Isa 52:8

Men, hungry men, are not easily aroused, but when it comes to corporateness and a companionship which is firmly anchored in an open study of the texts, brought in by the Lord, their hearts are set to burn – like men on the way to Emmaus. Theirs are prayers like the Apostle Paul’s – praying for “a spirit of wisdom and revelation in the knowledge of him; having the eyes of your heart enlightened, that ye may know what is the hope of his calling, what the riches of the glory of his inheritance in the saints”.
Luke 24:32, Eph 1:17-18

“Why speak ye not a word of bringing the King back?” Men of maturity are made ready to bring substantial wisdom and foundational insight into many issues of the day. But no other item is to be prioritizes at any level near to this item – the arranging for the return of the Redeemer to Zion. The company of committed is brought together, in a seeing and understanding together – even in a joyously singing together, as they consider His coming in glory. Theirs are solemn gatherings, solemn assemblies, for the sake of corporate readiness by processes of correction according to the covenant and the mind of Christ.
2 Sam 19:10, Isa 52:8, Joel 2:15-17

In these dark days of multiplied varieties of the rejecting of the covenant of the Lord, the formation of companies of committed is of fundamental importance to the bringing forth of the final point of recovery as to the controversy of the Lord. The hungry preacher may even be quite unaware of the innermost reason for his own hunger – but, as he is brought to fellowship in the task unto prophetic finalization, his heart my find proper heavenly light and a measure of secured understanding.
Jer 31:31-33, Dan 11:28-32, Dan 12:4, Isa 34:8

Ours is a venture, a corporate undertaking for the sake of “bringing the King back”, for the corporate seeing and understanding of prophetic events to come, in the return if the Redeemer to Zion – Isa 59:20, Rom 11:26
Our key concepts are “Hungry Preachers Clinic”, “Solemn Assembly – Intercessors Network”, “Apostolicity”. You may begin your personal seeking for your place among the company of committed by connecting – even via Facebook and e-mail communication – in a study of texts and explanations related to these subjects.

Lars Widerberg

Published in: on August 15, 2014 at 12:04 pm  Leave a Comment  

Update on our walk and ministry…

Update on our walk and ministry…
Thirty years as a prayer worker and intercessor have verified to the uttermost the validity of a cross-marked spirituality. In the light of what the Church at large is representing in our days, ours is a walk somewhat to the side of, even contrary to what most pastors and preachers have chosen for themselves to be a Christian testimony.

While travelling in the former Soviet Union – including Central Asia, as well as in southern Africa, oftentimes meeting with and speaking before the poorest people, then abruptly switching to audiences in royal palaces we have learned, learned thoroughly, that prosperity messages have proven to have no relevance whatsoever.

We all are to be brought back to the apostolic message of the cross of Christ, to a softened approach under the cross in truth and humility and to a renewed apocalyptic mindset in the understanding of the approaching travail of Jacob and the returning of the Redeemer to Zion.

At the moment, Autumn 2014, I am working on two new books – one on the relation between the Church and the Jew, aimed at the calling forth of a readiness among Christians for service as the Jews are to enter great travail. The second item to be written, will bring forth a considering, even a re-considering of our views of the final days of our world in the light of the messages of the prophets of old.

We invite you as companions on the paths of the recovering of the message of the cross of Christ and for the maturing towards a readiness to serve as a priestly company of committed in these our final days.
Lars Widerberg
Apostolicity@gmail.com

Published in: on August 11, 2014 at 6:52 pm  Leave a Comment  

The controversy of Zion #01

The controversy of Zion

Zion, chosen for the sake of testimony.
Zion – a people, an ethnic conclave, a nation – with every political implication, a city on earth as well as in Heaven.
Zion, chosen by the Creator for the sake of the establishing of a place in which He delights and finds pleasure – a resting place, a foot stool, a place of eternal rule.

Zion, the very capital of a people which He has formed for Himself, to “shew forth His praise”.
Indeed, controversy – perennial controversy – follows a choosing of this magnitude. The nations rage… “Let us break their bands asunder, and cast away their cords from us.” Insurrection and insurgency are, from the human point of view, the very rightful response to this scandal of specificity – fading at times, but reoccurring like an incurable plague.

“Ye have come to Zion” – you have been brought to a position, by a birth from above, in which you are intended for testimony. Your are purposed for a prophetic revealing of the Father’s heart and for the redeeming efforts of the Son, Jesus Christ, under the hand of the Holy Spirit.
“Ye have come to Zion” – a solemn assembly of saints, set apart for that which is truly heavenly.

“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

“Ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which 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 the blood of sprinkling, that speaketh better things than that of Abel.”
Hebr 12:22-24

Jerusalem – the only city which is to be found in two places, in Heaven and on Earth.
Consider its reality and meaning.

Published in: on June 19, 2014 at 10:08 am  Leave a Comment  

Apostolicity 10

Apostolicity
The heralding of the crucified God

Chapter 10
The Father – A cross in his heart

This is the apostolic conundrum – God carrying a cross in his heart.
Philip, one of the apostles in formation, asked hesitantly and with serious intent: “Lord, show us the Father, and it sufficeth us.” Knowing the Father, the knowledge of the Holy, settles all things, it “sufficeth us”. Knowing, intimate knowledge, orders all things. And, there is a cross at the core of this revealing. Our God ought to be strong – we say, a true warrior, an overcomer – and so He is, because of the cross, because of the weakness displayed in the cross.

The mystery at the heart of it all is the continuity of the cross. It is there, in His heart, before Calvary. It is there as a burden for His people during their pilgrimage. It is present throughout eternity as a redeeming reality, as the moral factor – a people dressed in white, praising Him as the Righteous and Holy One. They all sing the song of Moses the servant of God, and the song of the Lamb, saying: “Great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy: for all nations shall come and worship before thee; for thy judgments are made manifest.”

The protocol of Heaven, the sending of the Son, fulfills one central purpose, which is the revealing of the Father – the consummation thereof to be found in the “I have manifested thy name”. The Father speaks ultimately and exhaustively in and through the Son. He speaks attributes and character, He speaks redemptive purposes in righteousness, He speaks wisdom, a wisdom opposed and contrary to the laborious thinking of this world. The Son’s showing forth of the heart of the Father in the emptying of Himself for redemptive purposes reveals, in no shaded or uncertain terms, the very glory and greatness of the triune God. The beauty of holiness is brought to its optimum in the combining of truth and righteousness together with grace and humility. What a glorious protocol, this protocol of Heaven, to be captured and heralded by men who have learnt to behold and to consider.

“All things are delivered to me by my Father; and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him.” Matt 11:27
“We speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world to our glory.” 1 Cor 2:7

The knowing of the Father is to be given to men in the Son, and the seeing of the glory in the Son is bestowed to men by the Father. That which belongs to heavenly protocol, that which holds eternal reality and value must by necessity be sent into this dense world as revelation, as a gift from above. No man can take it, such a person will break it – fragile as it is. No man will stand as a possessor of any of these eternal values – each and every part of it has to be humbly received as the giving from above proceeds according to heavenly measure. The mystery of apostolicity rests on the process of heavenly mercy in the giving and sending. The Father’s sending of the Son is an eternal investment, the glory of the Father waited expectantly for the obedience of the Son. The sending of apostolic men is, according to the first sending, a matter of investing of eternal values in fragile vessels, learning the obedience of the Son, Jesus Christ, for the glory of the Father to be revealed and established as solid testimony.

The ministry of beholding
“We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.” 2 Cor 3:18

Apostolic ministry rests in the beholding of the glory of the Lord, it rests in the constant flow of light in the face of the Father. The light in the face of the Father changes the face of the beholder, he dares to stand unveiled. The character of the one beholding the face of the Father changes, it changes into likeness – and the mirror reveals a cross, the “bright mirror” helps identify and magnify the cross in the heart of God. The beholding of the glory of the Lord invites to a journey, to a journey into the heart of God – and there is a standing invitation to begin such a perilous effort. And we say “perilous”, because the cross confronts the pilgrim in each and every fraction of the way. The Lord invites to manhood, – he is still searching for men after His own heart.

The Lord is in search after men of His own heart to be recruited for an extra-ordinary seeing, for an intrinsic knowing of God as He is. The ministry of beholding will ruin their former categories, it will devastate whatever there is of compatibility with the world and its common wisdom. The perceiving of theirs will change fundamentally from a trivialized perspective to an eternal seeing and sensing. The light in the Father’s face will lift the heart and the thinking away from that which is sensual and sensational into realms of propheticness, into a realm where words have become weighty and meaningful. The ministry of beholding creates a mode of mindful observing, a watching and watchfulness befitting a man of God in his serving of pilgrims on their way towards the city which their Lord has prepared.

The eternal cross
“You were not redeemed with corruptible things, silver or gold, from your vain manner of life handed down from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot; indeed having been foreknown before the foundation of the world, but revealed in the last times for you.” 1 Pet 1:18-20

Peter, the simple fisherman, had learned by revelation a few foundational things which not many men were able to see. His learning came with the breakings of his and with the ministry of beholding. He wrote about them to be pondered in the Church for the correcting of its view of the Father. The one-attribute-god was nowhere to be found with the apostle Peter. He turned the Creator/Saviour-view upside down for the many to stand perplexed. The Father, the Son and the Holy Spirit are indeed painted as the suffering and crucified God before the creation of the world. They not only knew the gruesome outcome of the acts of creating, they included the advantages gained by a sacrificial suffering in their calculating – a redemptive operation, exclusive and conclusive, meant as a creative phase following creation – a creative phase in the bringing forth of one new man.

Dear reader, this author is, of course, at loss as to words, as to understanding but not as to a heart moved, deeply moved, by the superiority of greatness in the seeing of the cross firmly established in the hearts of the Father, of the Son and of the Holy Spirit way back in eternity, well beyond and before the creative efforts and spoken words setting the redemptive operation in motion in the bringing forth the vastness of the universe. The setting up of the stage for the “bringing many sons unto glory” is indeed a master piece of light, of holiness, of wisdom and of love. ”It became Him, for whom are all things, and through whom are all things, in bringing many sons unto glory, to make the author of their salvation perfect through sufferings.” The revealing and the beholding of the cross in its eternal perspective are devastating – Isaiah produced ample words: “Then I said, Woe is me! For I am undone; for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, Jehovah of Hosts.”

The matter of the cross in the Father’s heart is one quintessential, a constituting element which comprises apostolic reality. It is the ministry of beholding which brings the light of eternity to illuminate facts settled in heavenly protocol. The Scriptures, opened by the ministry of beholding, holds treasures of immense value. Fantasy has no, absolutely no part in the process of the revealing of the cross in the Father’s heart. Apocalyptic writings, and there were plenty at the time of the Lord’s first coming, adds no single thing to the apostolic writings which we hold in our hands as the New Testament. The matter of beholding the cross in the Father’s heart brings forth an anguish, a breath-taking search for the applying of absolutes, of pure truth, in the gatherings of the pilgrims. Apostolic reality does not allow for any kind of obstruction of the foundational element in the Christian faith, which is the eternal cross.

In the apostolic realm are all things weighted by eternal values. Its categories are at every moment a challenge. It causes a trembling. The awareness of the cross in the Father’s heart, seeing the sending of the Son in the perspective of a fellowship which had been growing and developing during days immeasurable – then interrupted by a humbling, by an emptying, by an obedience unto death, by the deepest humiliation and experience of a dying and a death on a cross, – this awareness, the seeing of these things in the light of the Father’s face causes a continuous trembling before the Word of the Lord. The apostolic realm is weighted by the cross, and the light shining forth from it – an overwhelming perspective which provokes and challenges unto breaking and invites to a pilgrimage into the heart of God – a walk in the light.

Being brought to His seeing
Paul, the apostle, prayed: “That the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of him.” Eph 1:17

The process set forth for the bringing of a man into the realm of seeing as God sees is presented to us as a pilgrimage towards Zion, as an ascent unto the Holy Hill. The man of God may be characterized as a lifting of the man into the purposes of the Lord. It is not ours by the reading good books, it is not ours by the use of techniques of faith and believing. It involves a willful turning aside to behold a bush burning, but not consumed. It certainly involves a wrestling amidst perplexity. In it there is an ongoing dying away from that which belongs to the old nature and to the worlds and its powers. There are those who speak about the cross, the cross in the Father’s heart in the same fashion as Peter spoke about building huts on the Mount of transfiguration – it is all good, it is a marvelous setting, but the poor fellow had no idea of what went on between the Father and the Son in the final preparing for the crucifixion.

Being brought to His seeing involves a radical apprehension of things eternal, of things holding utter significance and value. It involves an unveiled seeing of the horror of sin, a seeing of man as he is in his unredeemed state of being, a seeing of casualties increasing at a tremendous rate. An inadequate sense and seeing of sin is indeed an inadequate sense and seeing of the Holy One. There is a seeing of the marriage, the Lamb and His bride – the glorious opening towards Eternity, and then a seeing of the nations gulping from the cup of fornication. It is the breakpoint between that which is to be made righteous and that which is unwilling for redemption.

The cross is a horrendous instrument of execution; the Son takes it on in an obedience far beyond man’s understanding and capacity. The cross is a sign of utter glory, the beginning of the beauty of holiness. The cross is the very token of the vindication of God, and it is the very weapon annihilating the forces of evil. It is the pivotal point in the redemptive operation set in motion before time for the purpose of bringing many sons to glory. Who is sufficient for the taking in of all this?? And, what about our cross to be carried anew each day – a plastic, sentimentalized, similitude which will immediately break when pressure is applied, or the real thing which will be of foundational help in the formation of men and women for their corporate testimony. The reality of the cross is to be gathered as the Father comes alongside to reveal His perspective and to provide parts and impressions from his own heart as a source of overcoming.

Wisdom from God
“We have received, not the spirit of the world, but the spirit which is of God.” 1 Cor 2:12
“The preaching of the cross is to them that perish, foolishness; but to us who are saved, it is the power of God.” 1 Cor 1:18

The wisdom of God, present and uncompromised from before the beginning of the world, defines and classifies the wisdom of this world as being utterly offensive, as being repugnant, framed and motivated by every force of iniquity. From the heavenly viewpoint its existence is without value or weight, an item deserving no other fate than a wholesome eradication and annihilation. The tension between the two wisdoms, the wisdom of God, expressed in the cross of Jesus Christ, and the wisdom of the world to be shown in its revulsion against godly living is forever resolved in the redemptive humility resident in Heaven, in the heart of God. The wisdom of God is explicit foolishness to the world and its forces, but its weakness proves to be stronger than the fiercest mobilization of power. True testimony is martured living, a living by the expressing of the humility of God in all its simplicity and sacred wisdom. The cross of Jesus Christ, the humility of God, is brought forth as an eternal factor to oppose unto annihilation the powers of the world and the way of life offered by them.

The wisdom of the Lord brings a seeing, by which man’s exploits and efforts are to be regarded as tedious, aimless as well as powerless, carried on in a constant opposition to the wisdom of Heaven, a wisdom which is settled from before time. God reduces the wisdom of the world to stand foolish – tasteless, like salt without saltiness. The apostle Matthew sets forth words regarding a salty testimony as opposing the powers of the world as well as the uselessness of salt without flavour. Paul paints the conflict between the two wisdoms by using the same concept – a war between salty values and a wisdom which is devoid of value. He speaks about the wisdom of the world as set forth and upheld by weak and beggarly spiritual forces. None of them are, at any time, to be engaged in redemptive efforts. All of them are to be regarded as weak elements to be sharply counteracted by priestliness, by the humility which is to be found in the heart of God – and there only.

The conflict between the two wisdoms is summarized in the opposition between a self-focused lifestyle and the priestly view – in priestliness, which is ready to give, to support and to act sacrificially for redemptive purposes. The wisdom of this world is designed to induce aspirations for position, for possessions and prestige. It plays on man’s cravings for identity and belonging, for recognition and endorsement. The weak and beggarly forces of this world also operate through segmentation and fragmentation. Each and every man given the right to formulate his own measure and to build his own fortress. And the armament race – efforts for the securing belongings and realms of influence – is on at every level, in every petty kingdom leaving no area of existence excluded.

The wisdom of God – the humility of the crucified life resident as a vital part of the nature of God. The wisdom of God – a revealing of the truth about God, a revealing of heavenly servanthood in mercy and meekness. The wisdom of God, set forth by the Holy Spirit – the Spirit of sacrificial living. The wisdom of God – redemptive efforts, a salvation to the uttermost presented in priestliness, perfectly presented in the Son.

The Cross of Christ: A complete devastation of the wisdom of the world. The Cross of Christ: A radical change of direction, a foundational shift in the perceiving of life and eternity. The cross of Jesus Christ: A daily considering of values and approach as the implications of the cross are to be apprehended and applied in the life of the pilgrim.

The wisdom of Heaven, the wisdom of God, provides categories of humility and godliness which dispatches the pilgrim far beyond the reach of the world. It induces a priestly insistence, even a jealousy, for the things which will only be sent from and come down from Heaven. Apostolicity holds a high-priestly regard and reverence for the things sent from Heaven. The apostolic man learns to wait until the sending is a radical fact in tangible measures.

The apostolic man prepares for a passing through of experiences of a formative kind, experiences which will leave him hungry for more of the humility which is only to be found in the heart of God. His journey into the heart of God will bring him to an attaining of consistency and correspondence which is not to be found under the wisdom of the world. Apostolic men belong to eternity, they are made guardians of eternal values. They shun the captivity which the world presents as liberties – temporal values vastly exaggerated as to importance and comfort by which souls are made merchandise. These rare men know the eternal weight of glory which makes present afflictions momentary and light.

Apostolicity, the ministry of the quiet life
The Father’s perspective, His personal view and experience: A cross which defines eternal values in the setting forth of combinations of attributes before which the world and its wisdom must bow. Heaven brings righteousness and redemption into marvelous cooperation, it combines holiness and mercy in an interaction of utmost beauty, it sets forth truth and humility as a team invincible. These pairs are impossibilities on earthly ground. It takes a cross to send them into functional operation. The crucified God regard them to be eternal values, meant to substantiate the spirituality, the quiet life, of the heavenly city, His Zion.

At the table of the Lord, a heavenly meal is readily served. Its spiritual components are there in tangible form. The breaking of the Lord, the humility of the Lord is there to be handled as a piece of bread. His covenant, His everlasting will to cover His people and to fulfill His redemptive purposes are there, represented in the cup to be lifted in perfect reverence. The meal is ever present among His saints as a declaration of His humility and His breaking – until He returns to Zion. The Holy Spirit, the Spirit of holiness and of sacrifice is ever present to produce substantial maturity and godliness according to the cross of the Lord – the cross, which indeed is heavenly protocol. The meal is a declaration of the sovereign Lordship of Christ, on the basis of His humility and obedience unto utter sacrifice.

The brokenness of God brings forth to show the ugliness, the grossest manifestation of the iniquity expressed among men. The humility of God, superbly settled by the obedience of the Son, directs men towards Heaven, towards the heavenly city, in an ascent marked by the beauty of holiness. Pertinent questions are ever present among true saints: “How do we handle His continuous brokenness over sin?” “How do we relate to His holiness, His humility?” “By what measure do we value the work of the cross of Jesus Christ?” He, the Lord, is continuously praying for the redemptive operation to produce thorough impact, as “He is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them.” The cross of Christ does not change the heart of God, it is an everlasting expression of it. To us is offered a companionship, a fellowship in His sufferings, an apostolic “for me to live is Christ”.

Apostolic living, a church in its maturity and sobriety, is a configuration of relations where hearts are laid bare, where walls are broken down, where masks are torn asunder and where character is reoriented. A “for me to live is Christ”, a “for us to live is Christ” engages the cross in thorough and continuous work. True fellowship is by necessity a suffering under the cross before it is made able to harbor the glory of the cross. From what source are we drawing forth the many-coloured feelings and experiences which we commonly call “glory”? The breaking is the evidence of God present – the labour of love and sacrifice following the breaking is the projected outcome according to heavenly protocol. The tears of joy which follow the breaking and the labour of love is a most precious component of the beauty of holiness. Apostolic preaching as well as living brings forth the three phases in sequence as well as in fullness.

We always find a priestly waiting at the heart of maturity. We find a priestly waiting at the heart of apostolicity. Priestly waiting precedes a sending, it is the foundational preparing for a sending as well as for a receiving of eternal values. In the waiting on God, the worship which truly pleases Him has its ever-lasting hiding-place. In the waiting on God in humility, the sending has its birth-place. Corporate stillness, saints gathered for a corporate waiting on God creates and establishes a body which God can address unto a sending. Amidst the consensus created by the Spirit of Holiness, God finds a sacred place for His Word as well as for His ability to speak a sent word for the sake of a solemn testimony. For such a miracle to take place and to be seen by the many, God mobilizes heavenly humility and truth under the cross of Christ amidst His saints.

Apostolicity – the ministry of the crucified life. Apostolicity – the ministry of the quiet life. Apostolicity – the ministry of corporate life under the cross. Apostolicity – the heralding of the crucified God.

Heavenly protocol: A redemptive perspective.
The redeemer coming to Zion, to continue His redemptive efforts out of Zion.
Isa 59:20, Rom 11:26

Heavenly protocol: A heavenly perspective, a solemn assembly, a priestly community.
Joel 2:15-18, Isa 56:6-7, Isa 58:6-8, Isa 61:1-3

Heavenly protocol: A prophetic perspective, an apocalyptic perspective
A proper seeing of roots and sources, an ability to discern as well as an expectant waiting for the King, for the throne and for righteous rule to be established in Zion.
Rev 10:7

Reading: Rev 15:3-4, Mark 10:45, Joh 17:6, Acts 13:22, Hebr 2:10, Isa 6:5, Phil 2:5-8, Isa 66:5, 1 Joh 3:8, Col 2:14-15, 1 Kor 1:19-21, Matt 5: 13, Gal 4:9, Hebr 7:25, Phil 3:10, Phil 1:21

Published in: on May 27, 2014 at 7:19 am  Leave a Comment  

Accepted in the Beloved

Accepted in the Beloved

The disciples of Jesus received a terse demand regarding hearing and obeying at Mount Tabor, at the Mount of transfiguration. Jesus had brought the inner core of the group of disciples – Peter, James and John – up the hill for an encounter of extraordinary dignity. He had communed with Moses and Elijah, men who represented the very best of the old covenant between the Father and Israel. God, the very God of the creation, ended the conversation – perhaps even ending the older covenant in the introducing of a new and better one – by these words: “This is My Son dearly beloved, in whom is My delight. Listen to Him.” From the viewpoint of the Father, there was, or is, no item or person in the whole universe which has any measurable capacity as to bringing praise or delight worthy the Creator – except for the Son, the only begotten Son.

In our hearing of the Lord, Jesus Christ, the following words are of utmost importance: “He hath made us accepted in the beloved”. In Christ, the gathering of the full measure of redeeming love is focused. In Christ, the recovering of the intended heavenly purpose is to be enjoyed. In Christ, we are presented “with all spiritual blessings in heavenly places”. In Christ, the beloved, we have become part of the “belovedness”. It is ours, on the basis of the redemptive operation of Heaven itself, in Christ. The belovedness is secured in the willingness for redemptive measures. On our side, these redeeming measures are apprehended by thorough repentance and a changing of inner inclinations. Our hearing of the Son ought to be expressed in a seeking of “those things which are above, where Christ sitteth on the right hand of God”. The right and proper appropriation of the belovedness seek to express that which belongs to Heaven in a virtuous and godly living.

The cross of Christ secures relief and emancipation of no small measure – and the many rejoice in it. The cross of Christ also expresses a challenge of no insignificant format – the necessity of undergoing severe cuttings for the sake of a spiritual maturing unto the fullness of Christ. The bearing of much fruit, the presenting of redemptive results worthy the Redeemer, the presenting of that which the Lord himself speaks in no light or frivolous manner: “He that abideth in me, and I in him, the same bringeth forth much fruit – for without me ye can do nothing”; these things will not make themselves known except in the Beloved – in redemptive framework set up by the crucified God. And, who among us prepares for this kind of ministry – in which God delights. Our view of redemption calls for Heaven to bring blessings in which we may delight. The Son, Jesus Christ, permits a perennial provocation to appear in the Church – repent and abide in Me, for the sake of redemptive results, for the sake of much fruit.

The prophetic provocation appears repeatedly among us as a wakeup call in relation to the necessity of a returning to spiritual values and a growing towards the fullness of Christ. The prophetic provocation sounds intensely for the fulfillment of the words of Isaiah – also in the Church of our days – “He shall see of the travail of his soul, and shall be satisfied”. Do we regard Him, Jesus Christ, as the Beloved? Do we take His redeeming efforts seriously enough to allow for the sanctifying work of the Holy Spirit in our inward parts and to be expressed in redemptive measures among both friends and foes? Do we really regard Him, the only begotten Son, as being the beloved Son, the Redeemer? His returning to Zion consists in part of an ingathering of fruit produced in holiness among those who love Him as the Father loves, and to those who has thoroughly turns from transgression.

Lars Widerberg

Reading: Matt 17:5, Eph 1:6, Eph 1:3, Col 3:1, Isa 53:11, Isa 59:20

Apostolicity@Gmail.com

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Published in: on April 18, 2014 at 10:49 am  Leave a Comment  
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