This post is adapted from a sermon transcript from the author. Sermon is an appendix message, titled - "Grace-Based Decisions" from a sermon series on Philemon 

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The short letter to Philemon is one of the clearest pictures in Scripture of how the gospel works down into the mind, the heart, and the real decisions of a believer. It doesn’t just present doctrine in the abstract; it shows doctrine at work in a living situation. In it, we watch the Spirit of God, through Paul’s words, draw out of Philemon a decision that is not merely “the right choice,” but a grace-based judgment—a spiritual evaluation and response that flows from who he is in Christ.

Many believers honestly say, “I don’t know how to apply the Word of God to my life.” That usually feels difficult because we often jump straight to the question, “What should I do?” without paying attention to the groundwork God lays underneath our doing. In Philemon, Paul gives us a pattern: he reminds Philemon of his spiritual resources in Christ, he gives him grace-filled reasons, and then he calls him to a willing, love-filled judgment. That same pattern helps us understand how grace-based decisions are made today.

Paul doesn’t begin his appeal to Philemon by saying, “You need to forgive Onesimus—just do it.” He doesn’t lean on Philemon’s flesh, or his natural willpower, or his temperament. Instead, he starts by acknowledging the spiritual reservoir already in Philemon because of Christ.

Paul writes that he thanks God, “hearing of thy love and faith, which thou hast toward the Lord Jesus, and toward all saints; that the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus” (Philemon 5–6). Philemon has faith toward the Lord Jesus. He has love toward the Lord Jesus and toward all the saints. Every good thing in him is there because he is in Christ Jesus. Paul understands that if Philemon is going to make the right judgment about Onesimus—his runaway servant who is now a believer—that judgment must flow from what is already true of him in Christ, not from his own natural resources.

So Paul does not say, “Muster up the strength,” or “Just be the bigger man,” or “Do it because I’m an apostle and I said so.” Instead, he points Philemon upstream: every good thing in you is in Christ Jesus. The decision Paul is pressing him toward is downstream from that reservoir. Philemon has already received Christ’s forgiveness, Christ’s reception of him, Christ’s love and mercy. Now he is in a Christ-like situation—not as Christ, of course, but as one who has been forgiven much and is now called to extend forgiveness and reception to another. The “gap” between Philemon and Onesimus is much smaller than the gap between Philemon and Christ. If Christ could receive Philemon, Philemon can receive Onesimus.

From that foundation, Paul moves to his appeal. He says that even though he might be “much bold in Christ to enjoin thee that which is convenient,” yet “for love’s sake I rather beseech thee” (Philemon 8–9). Paul could command, but he chooses not to. He wants Philemon to respond willingly, not “of necessity.” He wants the decision to be an expression of Philemon’s renewed mind and love in Christ, not a bare act of external compliance.

Then Paul begins to stack up reasons—not fleshly manipulation or guilt, but spiritual motivations that align with the gospel. Onesimus was once unprofitable, but now is profitable to both Paul and Philemon. Paul calls Onesimus “mine own bowels,” speaking of deep affection. He explains that he would have gladly kept Onesimus with him to serve him in his imprisonment, but refused to do so without Philemon’s consent, so that Philemon’s “benefit” wouldn’t be “of necessity, but willingly” (v. 14). Paul even suggests providence was at work in the separation itself: “for perhaps he therefore departed for a season, that thou shouldest receive him for ever; not now as a servant, but above a servant, a brother beloved” (vv. 15–16). Paul pledges to repay anything Onesimus owes, and then expresses confidence in Philemon’s obedience, knowing he will “do more than I say” (v. 21).

If we step back, we can see the pattern clearly. First, Paul reminds Philemon of his resources: every good thing in you is in Christ. Second, he beseeches rather than commands, appealing to love. Third, he gives reasons—gospel-shaped motivations. Finally, he trusts Philemon to make a judgment and to obey willingly. This is what grace-based decision-making looks like: a judgment that flows from who you are in Christ, is shaped by the Word, and is carried out willingly in love.

To understand how this connects to our lives, we have to talk about judgment. In Scripture, judgment isn’t simply condemning; it’s evaluating, discerning, weighing one thing against another. Most of life is not “one option vs. nothing”; it’s two (or more) options in your hands, and you must decide between them. Sometimes it is sin vs. righteousness, flesh vs. Spirit, earthly vs. heavenly. Sometimes it is a matter of “good vs. better vs. best”—what is good versus what is excellent.

The first basic judgment a believer has to make is described in Romans 8. Paul writes, “they that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit” (Romans 8:5). Before we ever get into the finer details of difficult situations, the basic question is: am I going to mind the things of the flesh, or the things of the Spirit?

As believers, we have the Spirit of God. We are led by the Spirit of God as sons of God. The Spirit teaches us through the Word. To walk after the Spirit, then, is not mystical guesswork; it is to let the Spirit teach us in Scripture and then to walk that out in our lives. The initial judgment is whether I will let my old patterns and fleshly impulses rule, or whether I will submit my mind and my choices to what the Spirit has revealed.

Romans 12 shows us how that transition happens in real life. Paul beseeches believers, “by the mercies of God,” to present their bodies as living sacrifices, holy and acceptable to God. He tells them not to be conformed to this world, but to be “transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God” (Romans 12:1–2).

If we slow down here, we see several key pieces put together. Our bodies—our physical lives—are to be used in sacrifice, service, and love, not in self-indulgence. We are not to be conformed to this world’s values, reactions, and way of thinking. We are to be transformed as the Spirit renews our minds through the Word. And the goal of that renewing is that we might “prove,” that is, test and approve, the will of God.

The Spirit does not merely renew our minds in vague, general ways; He teaches us concrete judgments. For example, in Romans 12:9, “Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.” He tells us that when we recognize the kind of evil he’s speaking of, we are to abhor it, and when we see the good, we are to cling to it. That is not abstract spirituality; that is a renewed mind being taught how to evaluate and act.

Titus 2 reinforces this. “The grace of God that bringeth salvation hath appeared to all men,” Paul says, “teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly” (Titus 2:11–12). Grace teaches us what to deny and what to live unto. Again, this is judgment: deny this; live unto that.

Once our minds are being renewed like this, the Spirit doesn’t stop with simple good vs. evil decisions. He wants our love and our judgments to grow in quality.

Philippians 1:9–10 says, “this I pray, that your love may abound yet more and more in knowledge and in all judgment; that ye may approve things that are excellent.” Here love is not sentimental or blind. It is to abound in knowledge and in all judgment. That means our love, taught and shaped by Scripture, learns how to think, discern, and evaluate. And the result is that we “approve things that are excellent,” not just things that are barely acceptable.

That’s exactly what Paul expects from Philemon. He doesn’t only expect the bare minimum of obedience; he says, “I know that thou wilt also do more than I say.” He is confident that Philemon’s love, grounded in Christ, will abound in wise judgment.

Romans 13 adds another important dimension: love as a debt we always owe. “Owe no man any thing, but to love one another,” Paul writes, “for he that loveth another hath fulfilled the law” (Romans 13:8). The love of Christ in us views every person as someone to whom we “owe” love—not in the sense of legal bondage, but in recognition that we have received so much from Christ that it is only fitting to pour it out toward others.

God has filled us with a fountain of living water—His love, His grace, His kindness. In a sense, we function like a dam in front of that water. Are we going to hold it back, or will we willingly open and let it flow? At first, we often open it just a crack. Out flows a trickle rather than a flood, because we are insecure, proud, and self-protective. But the Spirit continues to teach us: you have received unreserved love from Christ; learn to unreservedly dispense it to others.

One of the clearest examples of this kind of grace-based judgment is found in Romans 12:17–21. Paul says, “Recompense to no man evil for evil.” He goes on to instruct believers to provide things honest in the sight of all men, to live peaceably as much as possible, not to avenge themselves, but to give place unto wrath, because God has said, “Vengeance is mine; I will repay.” Instead, if your enemy is hungry, you are to feed him; if he is thirsty, you are to give him drink. In doing so, Paul says, “thou shalt heap coals of fire on his head.” Then he concludes, “Be not overcome of evil, but overcome evil with good.”

We are very sharp at identifying when evil is done to us. The flesh’s immediate judgment is to repay in kind: “They wronged me; I’ll answer in kind. I’ll get even.” But the Spirit teaches a different set of judgments. We are not to repay evil for evil. We are to provide things honest. We are not to avenge ourselves, but to leave that to God. We are not to close our hand to an enemy in need, but to feed and give drink.

When we insist on repaying evil, we are doing more than ignoring the Spirit’s teaching—we are attempting to take God’s place. “Vengeance is mine,” He says, not yours. When, instead, we meet our enemy’s need, we are overcoming evil with good, and those “coals of fire” may very well picture the softening, convicting effect of such goodness.

Sometimes, though, the choice is not between sin and righteousness, but between what is lawful and what is most edifying. Paul addresses this in 1 Corinthians 6 and 10. “All things are lawful unto me, but all things are not expedient,” he writes. “All things are lawful for me, but I will not be brought under the power of any” (1 Corinthians 6:12). Later, he repeats, “All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not” (1 Corinthians 10:23).

There is a way of living that only asks, “Can I do this? Is this technically allowed?” Paul takes a higher view. His questions are, “Does this edify? Is this expedient? Does it build others up? Does it best serve the glory of God and the good of others?”

He illustrates this in 1 Corinthians 9 by talking about his right to receive material support from the churches. It was lawful and rightful. Yet he chose, in certain settings, not to use that right so that the gospel would not be hindered and no one would think he was preaching for money.

In 1 Corinthians 10, he applies the same principle to eating meat offered to idols. If you buy meat in the market, eat it, giving thanks to God. If a pagan invites you to a meal and you want to go, go and eat, knowing the idol is nothing. But if someone points out, “This was offered to idols,” then for that person’s conscience’ sake, do not eat. The meat is the same. But the judgment changes because the impact on that other person, and the testimony about God, has changed.

This is what he means when he says, “Let no man seek his own, but every man another’s wealth” (1 Corinthians 10:24), and concludes, “Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God” (1 Corinthians 10:31). The question is not simply, “Is it allowed?” but, “Is it expedient? Does it edify? Does it glorify God?” That is the realm of approving things that are excellent.

Returning to Philemon, we can see a similar set of judgments at work. Onesimus has to decide whether to return at all, exposing himself to possible punishment. Paul has to decide whether to keep Onesimus with him, since he is so profitable, or send him back. Philemon must decide whether to go to law or to receive Onesimus, and if so, on what terms. In each case, there are lawful options, but Paul is aiming higher than the merely lawful. He is aiming for what is excellent, loving, and fully consistent with the reservoir of grace in Christ. That’s why he speaks of confidence in Philemon’s obedience and of his expectation that Philemon will do “more than I say.”

For us, the same pattern applies. First, we must acknowledge the reservoir: every good thing in us is in Christ Jesus. We have been forgiven, received, loved, justified, sanctified. We are complete in Him. Second, we must submit to the Spirit’s teaching through the Word as He renews our minds—learning what to deny, what to live unto, what to abhor, what to cleave to, how to love. Third, we must actually make judgments in our real relationships, conflicts, opportunities, and trials. We must ask, in particular situations, whether we are walking after the flesh or the Spirit, whether we are repaying evil or overcoming evil with good, whether we are content with what is merely lawful or whether we are choosing what is most edifying and excellent, whether our love is abounding in knowledge and all judgment? Fourth, we are to act willingly. God is not simply trying to produce external compliance; He is cultivating in us a willing heart that opens the dam and lets the love of Christ flow. We are most like Him when we not only do what He does, but that it is done freely, willingly. Finally, we need to pray and meditate. These judgments are not made on autopilot. They are formed as we bring our lives before the Lord in prayer, measure them against His Word, and trust the Spirit to lead us.

Every day is unique. Every situation is an opportunity to prove what is that good, acceptable, and perfect will of God. We are not left to our own resources. We are not asked to live the Christian life out of the flesh. In Christ and by the Spirit, we have a rich reservoir and a faithful Teacher. The aim, then, is not simply to “make better decisions,” but to know who we are in Christ, to let our minds be renewed, to let our love abound in knowledge and judgment, to approve the things that are excellent, and to joyfully prove out the will of God in our particular lives—to the glory of God and to the good of others.

Look Up,
Josh Strelecki

Grasping the heights of Ephesians 5 and 6 presents to us all the divine institutions of God. Paul emphasizes the importance of divine institutions and that each would be filled with the Spirit in us. These include the church, marriage, family, labor, and government. Each institution echoes eternal truths. Yet, Ephesians chapter 6 unlocks a profound understanding of spiritual warfare provoked by rulers in “high places”. These rulers, undoubtedly, seek to corrupt each institution by filling and influencing with its own spirit. As we consider other texts on the divine institution of government, we include Romans 13. We read in Romans 13 of the earthly authority and “higher powers.” The chapter also introduces “the works of darkness.” The dual perspectives of Romans 13 and Ephesians 6 invite believers to view the battlefield differently. They should see it as a deeply spiritual arena, not a physical one. Recognizing where to fight—against spiritual adversaries influencing earthly powers—and where to refrain from conflict against flesh and blood. Such texts guide us to stand firm in doing good. We are called to and granted to stand fast. We are equipped with the armor of God. When we put it on we are strong in the Lord and the power of His might. Truly, we put on the Lord Jesus Christ. Engaging in this good fight with spiritual tools aligns our battle strategy. We focus not on physical adversaries. Instead, we concentrate on spiritual darkness, seeking to corrupt and influence.

The Nature of the Fight

We are called to a spiritual battle as Christians. It is not a fight against flesh and blood. Instead, it is against spiritual wickedness in high places. The true battleground is our mind and heart. The enemy seeks to influence and corrupt our thoughts with darkness. The enemy tries to deceive our attitudes. Our adversary uses the world’s course to lead us away from God. Satan and his cohorts promote ideas and philosophies contrary to the truths of the gospel. Hence, our primary weapons cannot be of this world. Instead, they are mighty through God. These weapons consist of spiritual armaments like truth, righteousness, faith, and hope. It is through taking every thought captive to the obedience of Christ that we engage effectively in this good warfare. Understanding this battle’s nature strengthens us. We stand firm by not conforming to the world. Instead, we transform by renewing our minds in God’s Word. It also informs us of what our enemies don’t do. They don’t fight. They are skilled with their father, the devil’s influence in their life. They act as the offspring, holders, and propagators of his course and affluence. This is the reality for all before Christ. Before Christ, we were not just in darkness, but “darkness” itself.

In the spiritual realm, the nature of fighting is profoundly distinct from the battles we envision in the physical world. It’s easy to get caught up in images of armor and weaponry, like the breastplate, shield, and sword. Yet, in Ephesians 6, Paul reveals that our true adversary can’t be confronted with mere physical strength or steel. This fight is unique—it’s spiritual warfare. Paul masterfully contrasts the familiar with the divine. He shows us that while external armor protects the body, the armor of God safeguards the spirit. Here, Paul once again provides the answer to his Ephesians 3 prayer. This answer is that Christ would dwell in your hearts by faith. As a result, you should be strengthened in your inner man. The breastplate we wear is not of metal but of righteousness, protecting our hearts from the wiles of the adversary. We must grasp the spiritual nuances. We must recognize that our battle is against darkness, principalities, and powers. This requires us to stand by faith. Rather than relying on the might of man, we are armed with the might of Christ. As we don this divine armor, we aren’t just preparing defensively. We are also equipped with an offensive arsenal. God’s truth is to be embedded in our hearts. It assures us that no spiritual power can penetrate His defense for us. When we truly put on Christ, we know that no angel can separate us from the love of God in Christ Jesus. No principality nor power can either. We are called not just to know these truths. We must also wield them as we engage in this spiritual battle. Our understanding is not born of flesh but of faith.

We become good soldiers of Christ when we believe the gospel. By doing so, we join the good fight. Yet, the warfare didn’t start upon our salvation. The origin of the spiritual fight dates back to a time before us. It began before our salvation. It started with an ancient, cosmic rebellion. Lucifer initiated this rebellion. He was the once-illustrious cherub who let pride swell within his heart. Ezekiel 28 paints a vivid picture of Satan, who was once a beautifully created cherub. He was filled with wisdom and beauty. His heart became corrupted by reason of his brightness. This pride didn’t stay a personal flaw, but became a viral deceit spreading through the heavens and onto the earth. Satan’s “trafficking” involved spreading corrupted wisdom to all creatures in heaven and on earth. These ungodly ideas and deceptions captivated principalities and powers in the heavenly places and influenced the earthly domain through its co-regents, Adam and Eve. Satan mastered the art of beguilement, first deceiving Eve with subtlety, thus corrupting her mind. This foundational deception was not just a moment in Eden. It served as a blueprint for his future schemes against mankind. His enduring method lies in his ability to manipulate truth craftily, presenting lies disguised as enlightenment. In Ephesians 6, Paul identifies this slyness as “wiles.” This is a strategic cunning, a cunning craftiness. It can only be countered by putting on the whole armor of God. The adversary’s world is one of darkness. He uses methods like philosophy, vain deceit, and alluring ideologies. These are used to blind the minds of the unbelieving and get the Christian to fall asleep and walk in darkness. The result is a world filled with those who embrace his corrupted wisdom and even Christian’s in his snare. Many unwittingly become carriers of this spiritually lethal deception. They are swayed by its promises and pleasure while stepping further from God’s truth.

This notion of spiritual deception highlights the essence of the struggle. The devil and his angels are not merely individual entities sowing chaos. They are part of a larger system of spiritual wickedness. This system manipulates, invades, and often evades flesh and blood. These spiritual combatants thrive on blinding the minds of the unbelievers and entrapping believers in spiritual complacency. The battle is not just against visible enemies. It is also against the philosophical and spiritual falsehoods deeply rooted in darkness. Satan has meticulously spread these falsehoods throughout the world. Throughout history, he has cleverly repackaged lies and errors. These tactics lead the world to think there is some new issue. In reality, nothing is new under the sun. It’s the same old lie he manufactured, developed, and refurbished in some new guise.

Recognizing Satan’s trafficking is crucial in understanding why believers are urged to “put on the whole armor of God.” It emphasizes the profound spiritual nature of this battle, which requires spiritual defenses—truth, righteousness, and salvation. While the dominion of darkness strives to ensnare hearts and minds, believers are called to stand firm against these broader spiritual onslaughts. The victory lies not only in overcoming personal temptations. It also involves maintaining clarity in the truth of the gospel. This must be done amid an environment steeped in deception.

In this spiritual warfare, the combatants are clearly defined. They are those on the side of the Lord and those aligned with the adversary, the devil. We, as believers, stand strong in the Lord. We are united with our brethren. We are equipped with spiritual armor. This helps us withstand the cunning strategies of the devil. This battle is not against flesh and blood; rather, it is against principalities, powers, and the rulers of the darkness of this world, against spiritual wickedness in high places. The devil and his angels use the tactics of darkness, weaving spiritual deceit and corrupting wisdom to ensnare and bewilder. This opposition not only seeks to engage us in direct confrontation. It aims to deceive us subtly. It tries to pull us away from the simplicity and truth found in Christ.

On the other hand, the devil’s forces work through flesh and blood. They manipulate the children of disobedience according to his malevolent purposes. It’s crucial for us to recognize that when we encounter individuals spreading darkness and false wisdom, we’re not merely dealing with humans. We are confronting their own deceit or intricate spiritual influences. Both are vain. These are unconsciously or consciously embraced. And yet, while this battle is deeply personal, given that it involves people we ultimately wish to reach with the gospel, it isn’t personal in the sense of harboring animosity. Instead, our approach is permeated by love. For those on the side of the Lord and with the Lord, we aim to guide, persuade, and reveal the truth and the light of God. We stand against their evil, are not overcome by it, but overcome it with good. We extend an invitation for them to switch sides from serving the adversary to following the Father. The herald a message and embody a life characterized by truth, meekness, and sacrificial love.

In the spiritual battle we face, our response must be anchored in the understanding that this is not a struggle against flesh and blood. Instead, it is a struggle against principalities and powers that have set themselves against God. We are called to equip ourselves with the whole armor of God. This helps us stand our ground. It also enables us to discern and combat the deceptive wiles of the devil. When we recognize the spiritual nature of this warfare, it compels us to engage not through physical might but through faith, strength, and power in the Lord. In this fight, our thoughts and intents must align with God’s truth. They should be rooted deeply in the Gospel and enlightened by the Spirit from God’s Word. This alignment allows us to confront the lies of the adversary with the light of divine understanding.

In our spiritual walk, the battle we face is not a sporadic skirmish. It is a relentless and ongoing conflict. This battle demands our attention every single day until our final breath or Christ’s return. These rulers aim to darken our hearts. We fight not with earthly weapons but with the whole armor of God, wielding truth, righteousness, and the Word in a warfare that targets our thoughts and challenges the very fabric of our convictions. The measure of our fight is found in the steadfastness of our faith and resilience in applying God’s Word to life’s circumstances. The ultimate goal and purpose of this struggle are profoundly significant: not only to stand firm in Christ but to be a beacon of light, drawing others from the shadow of sin into the saving grace of the gospel. In this way, our battle is not only for personal victory. It is also for the salvation of souls. We bring glory to God through the transforming power of the gospel.

As believers, we are entrusted with the Gospel of peace. It is the very tool we wield to transform not only our own hearts but also to reach those trapped in darkness. This fight demands that we be vigilant and conscious of our spiritual condition, continuously renewing our minds through prayer, meditation, and Spirit-intentional obedience to God’s Word. Our response, then, should be proactive. We must take every thought captive. We should evaluate our actions and motivations in light of God’s righteousness. In doing so, we illuminate the path for others. We invite them to switch allegiances from darkness to light, from death to life. We embody the truth that in Christ, we don’t merely survive but thrive as overcomers. So go fight the good fight within the good warfare as a good soldier of Jesus Christ!

The carnal believer, walks as a man and wastes time on fleeting vanity, but the spiritual man, walks as a son of God and redeems it with the wisdom of Christ. One squanders earthly resources for no gain, while the other, endued with divine wisdom, invests in eternity. The difference – one spends the other redeems.

Today, it seems, we cannot talk about walking or running without also recording our steps and time. If your a walker or sprinter you understand it isn’t only about the overall timing of the meet, but the proper techniques within certain segments of time. Segments of time in cross country or track are often referred to as “splits.” Splits indicate the time taken to complete specific portions of a race, helping athletes gauge their pace throughout the event. How do you hit your marks? You buy into the proper techniques that grant you each millisecond of time to hit your splits and win the race.

Walking Circumspectly by Redeeming the Time in Our Walk

In Ephesians, it was only a matter of time (all pun intended) before Paul would address the matter of time in the believers walk. Whether physically walking or spiritually walking time is to be considered in one way or another. All is being drawn to the dispensation of the fulness of times (Ephesians 1:10) that the fulness of His purpose in Christ would be realized (Ephesians 1:9).

In Ephesians chapter 5, we are called to “redeem the time,” a concept that resonates deeply when we consider its context. As believers, interconnected with Paul’s imperatives and rooted identity in Christ, we are not just to see ourselves justified and sanctified in God’s sight, but to actively engage in the transforming of our mind. Walking circumspectly, not as fools but wise, we recognize the fleeting nature of time amid evil days. Paul illuminates our journey by contrasting darkness and light, urging us not only to distance ourselves from the unfruitful works of darkness but to manifest light and truth in these evil days. This duality between our past blindness and our current enlightenment in Christ motivates our every step. As we embrace who we are in Him, each moment becomes a divine opportunity to bring forth God’s wisdom and goodness into the world. Let us, therefore, meditate upon the glory and urgency of this exhortation, living with purposeful intent, redeeming each precious moment given to us.

Walking circumspectly involves more than just cautious living; it requires us to actively reprove and expose the unfruitful works of darkness that pervade our world. Our life is not just about avoidance of sin but about manifesting the light that now dwells within us. Redeeming the time calls for us to make wise decisions, aligning our daily lives with the purpose and identity we have in Christ. Inherent in this call is the recognition that the days are filled with evil, yet in this bleak landscape, we are called to be beacons of light, offering something uniquely different—a life infused with God’s wisdom and goodness. The concept of a “circumspect walk” is intricately connected with “redeeming the time” as it instructs believers to approach their daily lives with careful consideration amidst a world characterized by evil days. A circumspect walk involves looking around with spiritual awareness, being mindful of one’s actions and decisions in light of biblical truth, and aligning one’s life with the wisdom and righteousness that God provides. This approach to life encourages believers to be intentional about utilizing every opportunity, ensuring that their time is spent in ways that honor God and reflect their identity in Christ. By walking circumspectly, believers are equipped to redeem the time by bringing light into darkness and demonstrating the goodness, righteousness, and truth of the Spirit, thereby transforming mundane moments into spiritually fruitful ones.

Perspective of Time

When examining the concept of time, we observe two distinct perspectives that shape our understanding and utilization of it. The first perspective views time as a linear progression, a constant, unwavering march from past to present, and onto the future. From the beginning unto the end. This viewpoint often encapsulates the reality that our lives are bound by the constraints of minutes, hours, days, and years, each moment fleeting and irretrievable. This view inherently acknowledges the temporality of our earthly existence and implores us to make the most of the time allotted, consciously discerning how we, as believers in Christ, might align our walk with His will, redeeming every moment in these evil days.

Another perspective of time is akin to viewing it through the lens of opportunities and seasons rather than a mere succession of identical units. It recognizes the seasons as “splits” of time within this flow of time to be most fruitful and impactful. This view values the significance of moments—the appointed times ordained by God where His divine purpose unfolds in our lives. It suggests a qualitative rather than a quantitative examination of our temporal pilgrimage, understanding that in redeeming the time, we aren’t merely counting the hours but are earnestly seeking the God-given opportunities that each moment presents. Through this lens, time is not just a linear sequence but a tapestry of divine appointments entrusted to us, a chance to manifest the fruit of the Spirit and to reflect the light of Christ in a world shrouded in darkness. With such an understanding, we recognize the scarcity and transient nature of these opportunities, propelling us to utilize each season with wisdom to bear good fruit, unveiling the eternal amid the temporal.

The dispensation of the grace of God, the institutions of God, the seasons of age are God given, yet temporal and all contribute to these divine appointments. Each possess their own ordinances, consist of their own flow, integrated together, worked out, and experienced by those under them and fruitful in those exercised by them. Thus, we don’t wait for opportunity – we have therefore opportunity.

The Redemption in Redeeming the Time

As we delve into the phrase “redeeming the time,” one of the initial observations we make is the profound implication of the word “redeeming” itself. Inherent in this term is the concept of purchase, value, and even recovery. Redemption, both in the Old Testament context and throughout Scripture, involves buying back or purchasing for a purpose, be it people, lands, or even our own souls through the work of Christ. Therefore, when Paul speaks of “redeeming the time,” he presents us with the task of purchasing time as if it were a precious commodity—something inherently valuable that requires intentional action to use wisely. It challenges us to consider our daily walk, not just observing the passage of hours and days, but engaging actively with the time we have. It becomes an honor and privilege, unique to those in Christ, to view time not as a burden, but as an opportunity to reflect God’s will in a world marred by darkness.

Furthermore, “redeeming the time” is couched within the framework of recognizing that “the days are evil,” offering a dual motivation for this redemptive work. This observation underscores the urgency of our call as believers to perceive and react to the spiritual climate around us. Evil days signal an environment fraught with unfruitful works of darkness—a stark contrast to the light and goodness we have and are called to embody. The phrase thus demands that we appraise not only the quantity of time we possess but also the quality of our engagement with it. We are urged to discern the fleeting nature of each moment, recognizing opportunities to infuse God’s truth and light in every encounter and action. It is a call to influence and recover (from the evil) these precious instances—not through our power, but through the wisdom granted by the Spirit—to actively participate in God’s redemptive work against the backdrop of a world that often remains indifferent to the ticking clock.

Privilege of the Believer

The notion of “redeeming the time” inherently suggests a spiritual dimension that unbelievers, lacking an identity rooted in Christ, cannot fully embrace. The reason lies in the transformative redemption that believers have experienced through Jesus Christ—a redemption that renews our mind of how time is perceived and utilized. Unbelievers, still entangled in the works of darkness and without the indwelling of the Holy Spirit, are bound by a worldview that does not recognize the eternal significance of their temporal actions; their engagement with time is often limited to self-fulfillment or worldly pursuits. In contrast, believers are uniquely empowered to redeem the time because they possess the light of Christ within them, having been enlightened and sanctified through faith, created in righteousness and true holiness in contrast to unrighteousness and uncleanness. This spiritual enlightenment grants them the wisdom to discern not only the urgency of acting in a world characterized by evil days but also the capacity to fill their daily lives with eternal significance – to lay hold on eternal life now. Through the lens of their new identity in Christ, believers are able to engage in actions that transcend the temporal, using each moment as an opportunity to reflect God’s truth, grace, and love in a manner that glorifies Him and edifies others.

Redeeming the Time: A Biblical Call to a Purposeful Walk

Brethren, we must consider the days in which we live, for the Word of God declares in Ephesians 5:15-16, “See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil.” The Scriptures are plain—time is not ours to waste. Every moment we have is given by the Lord, and we are called to use it wisely. Many live as though they have an endless supply of days, yet the Bible warns us, “Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away” (James 4:14). If we are to be faithful stewards of what God has entrusted to us, we must redeem the time, for the opportunities given to us will not last forever. Consider what God our Father grants in His Word to aid in impressing upon us to hearken to this instruction: 1) the value of time, 2) the motivations of redeeming the time, 3) the mechanics of redeeming the time, and 4) how to handle grief from wasted time.

The Value of Time

Time is one of the most valuable resources we possess because it cannot be reclaimed once lost. The psalmist wisely prayed, “So teach us to number our days, that we may apply our hearts unto wisdom” (Psalm 90:12). Numbering our days is not simply acknowledging their brevity but recognizing their worth. Every second, every hour, every day is an opportunity to glorify God.

The enemy desires to rob us of our time. Satan may not always tempt with overt sin, but he will gladly lull believers into complacency, filling their days with distractions that bear no eternal fruit. Satan holds the masterclass for spiritual slumber and slothfulness. Proverbs 24:30-31 warns, “I went by the field of the slothful, and by the vineyard of the man void of understanding; And, lo, it was all grown over with thorns, and nettles had covered the face thereof, and the stone wall thereof was broken down.” Time wasted leads to spiritual barrenness.

Thus our Father is desirous we would consider a few things that we may value time and thus redeem it:

1. It belongs to God – Our time is not our own; we are stewards (Psalm 31:15).
2. It is short – Our days on earth are few and fleeting (James 4:14; Psalm 39:4-5, 90:12; 1 Corinthians 7:29-31).
3. It is uncertain, but death is – We do not know what tomorrow holds (Proverbs 27:1).
4. It is irreversible – Once gone, it cannot be redeemed (Luke 16:25-26).
5. It determines eternity – How we use our time here impacts our eternal state (not life, but estate) (Galatians 6:7-8).
6. It is to be used wisely – We are commanded to redeem the time and walk in wisdom (Ephesians 5:16).

Our Lord Jesus understood the value of time. He declared in John 9:4, “I must work the works of him that sent me, while it is day: the night cometh, when no man can work.” If Christ, who was without sin, felt the urgency of using His time wisely, how much more should we who are but dust?

The Motivations of Redeeming Time

Redeeming the time requires both motivation and action. The motivation is clear: the days are evil (Ephesians 5:16). We live in a fallen world where sin abounds, and we must use our time to stand for righteousness. We are called to be “steadfast, unmoveable, always abounding in the work of the Lord” (1 Corinthians 15:58), knowing that our labor is not in vain.

The Father grants us ample motivation to hearken to His instruction – here are a few:

1. Because We Can: As believers, we have the ability to redeem the time through the wisdom given to us in Christ (Ephesians 5:15-16).
2. Because It Is Wise: Redeeming the time involves walking in wisdom, which is valuable and profitable (Ephesians 5:15).
3. Few Days to Redeem Opportunities: Our days are limited, and we should use them wisely to apply our hearts unto wisdom (Psalm 90:12).
4. Bearing Upon the Life to Come: Redeeming the time has eternal significance and impacts the life that is to come (1 Timothy 6:19).
5. Because the Days Are Evil: The evil nature of the days we live in should motivate us to redeem the time and overcome evil with good (Ephesians 5:16).
6. We Will Give an Account: We will be judged on how we utilized our time, making it important to redeem it wisely (Romans 14:12).
7. Fruit in Due Season: Redeeming the time leads to spiritual fruit that will be reaped in due season, reflecting the eternal value of our actions (Galatians 6:9).

Because the Days Are Evil

The immediate cause in Ephesians 5:17 to redeem the time is “because the days are evil”. Thus, the purchasing power of wisdom grants the believer to not squander this time, nor succomb to the vain pressures of the world, but to recover it from the grips of darkness, transform it for profit, and have it abound unto an eternal account of merchandise.
“Redeeming the time” serves as a powerful counteraction to the evil days by transforming opportunities typically wasted in vanity into moments of purpose aligned with God’s will. By applying the wisdom found in God’s word, believers can intentionally utilize their time for good, rather than allowing it to be consumed by the prevailing evil influences. This involves, but is not limited to, making deliberate choices that reflect God’s righteousness, showcasing His light and grace in contrast to the surrounding darkness.

The Mechanics of Redeeming the Time

Shining as lights as we walk in wisdom is the oversimplication of the mechanics of redeeming the time. Mechanics involve detail, the nitty-gritty, the operations of numerous parts. A watch much like the spiritual walk contains numerous component parts compressed into a small compartment but that functions for its purpose. We seek not to obtain the wisdom to be employed within each moment of each person in each place; however, we ought not divest ourselves from that which God has given us in Christ as the objective source of wisdom for every believer to effectuate. Wherefore, may these simply items suffice and encourage further study:

1. Remember the Value of Time: Recognize the importance and fleeting nature of time (Psalm 90:12; Luke 12:20).
2. Spend Time in God’s Word: Invest time in reading, studying, praying, and meditating on Scripture to gain wisdom which is the purchasing power to redeem the time (1 Timothy 4:15-16).
3. Take Heed of What Robs Your Time: Be aware of and avoid things that waste your time, such as slothfulness and worldly distractions (Ephesians 5:15-16).
4. Walk in Wisdom: Apply the knowledge and wisdom gained from God’s Word in your daily life and interactions (Colossians 4:5).

Handling Grief Over Wasted Time

Perhaps as you reflect on your life, you feel the weight of wasted time. Many look back with sorrow, seeing years lost to sin, apathy, or worldly pursuits. But take heart—God is merciful, and He forgives waste, and can restore hundredfold of what was lost. We know this concerning eternity, we read of it with Job, Joel 2:25 gives Israel this promise that we can learn from: “And I will restore to you the years that the locust hath eaten”, and ultimately, the resurrection in Christ is the modus operandi of God to redeem that which was once spent, wasted, or lost. Nonetheless, regret can be paralyzing, but it should instead drive us to repentance and renewal. The enemy wants to keep us bound in grief over the past, but God calls us forward. Philippians 3:13-14 urges, “Forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark.” While we cannot change the past, we can cede our future to God and walk in obedience today. What ought to be your response to wasted time? How are you do handle grief for such forfeiture:

1. Sorrow to Repentance: Allow godly sorrow to lead you to repentance and a change of mind (2 Corinthians 7:9-10).
2. Forget What Is Behind: Forget past failures and press toward future goals in Christ (Philippians 3:13-14).
3. Labor by God’s Grace: Recognize the grace of God and let it motivate you to labor more abundantly (1 Corinthians 15:9-10).
4. Speak Truth to Yourself: Take yourself in hand and speak the truth of God’s grace to your soul (Psalm 42:11).

Consider Paul

The apostle Paul is an example of dealing with the grief of wasted time through his own experience and response described in 1 Corinthians 15. Paul acknowledges his past as a persecutor of the church. Undoubtedly, his past hatred and malice, now contrary to love and wisdom in Christ, would fill Paul with regret and an overwhelming and debilitating guilt – a spiritual depression.

However, Paul emphasizes the transformative power of God’s grace in his life, which allowed him to move beyond his past. He states, “But by the grace of God, I am what I am,” acknowledging that despite his past actions, God’s grace has defined his identity and empowered him to work abundantly in service to the gospel. Paul’s response to his past mistakes is not to dwell in guilt or sorrow but to let the grace that was bestowed upon him become a motivation to labor even more for the Lord. Paul did not let his past failures paralyze him. Instead, he used the grace he received as a means to labor abundantly, thus redeeming the time in the present. His example teaches that accepting and embracing God’s grace enables believers to overcome their past, focus on the present, and strive toward fruitful service in the future, turning regret into a motivational force for spiritual growth and service.

Now Go!

Brethren, how will you buy the time that remains? Will you continue as before, letting the days slip through your fingers, or will you redeem the time? The Word of God calls us to wisdom: “See then that ye walk circumspectly, not as fools, but as wise” (Ephesians 5:15).

What changes must be made? What pursuits must be laid aside? What priorities need to shift? Reflect upon your days and ask, “Am I using my time for the glory of God?” If the answer is uncertain, let today be the day of change.

The appearing of Christ is near, the day is at hand, and so is our Lord. The opportunities before us will not last forever. Do you count your steps? Do you mark your splits? Do you press toward the mark? Let us be faithful stewards of our time, so that when we stand before Him we will be neither barren nor unfruitful. Let us not delay, but redeem the time while it is still called today. Amen.

Look Up,
Josh Strelecki, Pastor-Teacher

Quotes on Redeeming the Time

• “Kill time and you murder opportunity.”
• “Lost time is never found.”
• “To waste time is to squander a gift from God.” – John Blanchard
• “Give me a Christian that counts his time more precious than gold.” – Joseph Alleine
• “Life is too short for us to do everything we want to do, but it is long enough for us to do everything God wants us to do.”
• “We speak of spending time; the Bible speaks of buying it.” – John Blanchard”
• “There is nothing puts a more serious frame into a man’s spirit than to know the worth of his time.” – Thomas Brooks
• “Time is not yours to dispose of as you please; it is a glorious talen that men must be accountable for as well as any other talent.” – Thomas Brooks

Being made aware of certain events, details, and other random information is a part of our everyday life. Gaining knowledge and exercising knowledge begins as soon as we wake up in the morning. We do this particularly in specific areas of expertise. In other words, in our jobs, while on the job, and doing business. Most of the time we exercise existing knowledge: certain knowledge we have already gained by education or experience; however, at times our occupation demands further training and education. The companies and businesses we work for take the time to train and educate their employees. This includes an array of things such as how to do your job better, how to do a specific part of your job better, or how to do a new aspect of your job that is being implemented. Simply put, learning and receiving, as well as, exercising knowledge is routine at work and in our lives.

At the moment one trusts Christ as their all-sufficient Savior there is training God our heavenly Father wants them to receive. When one believes Christ died for the debt and penalty of their sins on the Cross our Father wants the believer to be equipped to share the same glorious news that saved them. As our Father begins to train us as “ambassadors for Christ” it could be said, “the eyes of our understanding” begin to be enlightened; in other words, 1) we begin to learn the dark predicament we were in before we trusted in Christ, and 2) the dark predicament the world is still in. In Romans 1-3 our Father equips us to be effectual “ambassadors for Christ” as part of His business and it is in Romans 1:18-32 where we are made aware of the world’s worthiness of God’s wrath. We are made aware “the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men” , so that, we can make “men” effectually aware of God’s wrath being against them.

LIGHT
All throughout scripture when God’s “glory” is being expressed and explained it always is manifest by a bright light. In fact Paul writes about this very issue in 1 Tim. 6:16, in context of the Lord Jesus Christ,

“who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see: to whom be honour and power everlasting. Amen”

God through the express person of Himself, the Lord Jesus Christ, who is the image of the invisible God and the brightness of His glory (2 Cor. 4:4; Col. 1:15; Heb. 1:3) is “dwelling in the light which no man can approach unto”, that is, no man in Adam with an unrighteous standing before God. Now, the brightness of God’s glory is only the represent manifestation of the glory. His glory consists of His God-ness; the characteristics and attributes of who He is such as His “eternal power and Godhead” (Rom. 1:20).
These characteristics of God that make up His God-ness, especially the two previously mentioned, are the very things that God has made known of Himself to every man. God not only left a fingerprint trail in everyman, but He also manifests the things that can be known of Him “from the creation of the world”, which “are clearly seen”. This is what Paul says in Rom. 1:19-20,

“because that which may be known of God is manifest in them; for God hath shewed it unto them. For the invisible things of Him from the creation of the world are clearly see, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse:”

Simply put, every man can and does understand the “invisible things” of God by the consciousness of Himself that He has placed within everyone, as well as, the creation manifesting and bearing witness to God. Therefore, it can fundamentally be said that mankind knows God. This knowledge is not intimate; however, according to God manifesting the things that can be known of Him it can be said, “mankind knows God.” They know of His “eternal power and Godhead” and thereby “the glory of the uncorruptible God”.

AMBASSADORS
This point of the light of God-consciousness is where we begin to function as “ambassadors for Christ” as we present the “gospel of Christ”. As an ambassador we make men aware of our Sovereigns existence and the testimony of His God-ness from understanding the things that are made in creation. This will be the first point in our presentation of “the gospel of Christ” that will test and challenge the heart and mind of the unjustified. As we present this “truth of God” to them they are left “without excuse” and thereby challenged with the effectual working of God’s Word that is designed to lead them to change their mind. They will respond in one of two ways. If they in the honesty of their heart will respond positively to the light of God-consciousness we then can present the next point that will test their volition. If they decide to respond negatively to the light of God-consciousness and oppose the truth of God it is testimony of God’s wrath being against them.

DARKNESS
Romans 1:18-32 is our Father’s indictment against mankind. It is His substantial evidence that ultimately deserves and warrants just judgment. The nature of this substantial evidence against the world begins when the “course of this world” was charted and catered to by mankind. It was at this time God gave the world over to “the power of darkness” . God consigned the world over to the Adversary, because mankind consigned themselves over to it, by aligning their hearts with the wisdom of this world rendering their hearts foolish. In Romans 1:21, God characterizes mankind’s heart for what it now became, according to the “the power of darkness”;
“because that, when they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was DARKENED.” {EMPHASIS ADDED}

Their hearts were darkened and the light of God-consciousness was covered by its’ power. In other words, they “hold the truth in unrighteousness” (Rom. 1:18b). This ultimately led to ungodly and unrighteous conduct and behavior that warrants justice. God uses this case when He consigned the world over to the Adversary due to their compliance with “the power of darkness” as the substantial evidence to prove man’s ungodliness and unrighteousness that deserves God’s wrath. It is this standing and predicament the world is still in today. This world is characterized by being: “vain in their imaginations”, “foolish hearts are darkened”, “professing themselves to be wise, they became fools”, “changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things”, “vile affections”, women changing “the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another; men with men working that which is unseemly”, not retaining “God in their knowledge”, and doing “those things which are not convenient”. This list of man’s offences is on many accounts; yet, there is more. God concludes what is an already lengthy list of “ungodliness and unrighteousness of men” in Rom. 1:29-32. Romans 1:29-32 is the final piece of God’s indictment toward mankind. The strength that these verses give His indictment is remarkable and one would think this is God’s closing statement, but the truth of the matter is, He is just getting started. With the final piece of God’s opening statement it leaves the world and mankind “inexcusable” (Rom. 2:1). Romans 1:29-32,

“Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, unmerciful: who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.”

The strength of God’s charge toward man’s ungodliness and unrighteousness does not only leave mankind “inexcusable”, but it is also inescapable. The rest of the case is formality and although man will produce tactics to escape the charge, there is no escape of God’s wrath being against them due to their “ungodliness and unrighteousness”.

We truly live in a dark world and to not recognize this as such is to not see the world through God’s eyes. This world and the unjustified men in it need to be delivered from “the power of darkness” and be declared righteous in the sight of God. As an ambassador one of the amazing privileges we have is the nature of the message we are graced with to share.

AMBASSADORS OF LIGHT
“But if our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus’ sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.”
2 Corinthians 4:3-6

It is in this passage that our Father explains in wonderful detail what He does to an unjustified person through the gospel of Christ. As ambassadors this passage explains the honour and grandeur to partake in sharing the gospel we are given. And it is in this passage that explains the glorious nature of the gospel. In 2 Cor. 4:6 there is a comparison of the words He spoke during creation that brought light to shine out of darkness to the words He has given us to speak that brings forth light of the knowledge of the glory of God in the face of Jesus Christ to shine in man’s foolish darkened hearts. The glorious gospel of Christ is the light that shines in the hearts that are darkened being consigned to “the power of darkness”. The glorious gospel of Christ is the power of God to change man’s predicament, to satisfy the justice of God against them, to forgive all their sin, to impute His righteousness, and to give an “inheritance of the saints in light (Col. 1:12).”

As we continue in our presentation of the gospel and make unjustified man aware of God’s wrath being against their ungodliness and unrighteousness, Romans 1:18-32 is the passage that is designed to effectually work and challenge their volition in connection with God’s wrath: both the reality and truth of it. At this point they can respond in one of two ways. They can honestly and positively respond to the truth of the wrath of God being against them and change their mind in connection with it, or they can respond negatively. Usually at this point a negative response is formulated through tactics to try and escape the wrath of God. There are only so many excuses the human soul can come up with and our Father in Romans 2 educates us as ambassadors to make us aware of them and also how to respond to each of them.

TRAINING
It is a truth that our Father teaches us to co-labour with Him in His business today in the dispensation of the grace of God, by training us and equipping us to effectually share with others as ambassadors, the gospel of Christ; the message that we have believed and are beneficiaries of. As in any business that further educates its’ employees to be effective and efficient, it is expected that the knowledge and education gained will be appreciated, received with zeal, and implemented. May we esteem the training and education we receive in Romans 1-3 as much as God our Father does and thereby appreciate it, receive it with zeal, and implement it to the glory of God in the face of Jesus Christ.

Look Up,
Josh Strelecki, Pastor-Teacher

In our walk, understanding how to walk worthy in Christ is vital. Ephesians 5, where we're instructed to "walk circumspectly," offers rich insights worth our attentive meditation. In a world brimming with spiritual snares and moral traps, walking circumspectly becomes more than just a command—it becomes a way of life aligned with our divine calling.

Reviewing the Foundation of Our Walk
Let’s not overlook the profound foundation Paul sets in the early chapters of Ephesians. In chapters 1 through 3, Paul highlights the eternal purpose established by God through Christ. We, as believers, are reminded of the spiritual blessings secured for us, the enlightening of our understanding, and our new identity as we have been created in Christ Jesus. This theological backdrop isn't trivial—it’s essential groundwork for the practical instructions that follow in chapters 4 to 6. Our walk, therefore, should naturally flow from who we are in Christ.

Understanding who we are—redeemed, accepted, and forgiven—shapes our actions. If we neglect this foundation, we reduce our spiritual walk to mere morality or simply an accusition of knowledge without its designed use. If we neglect this foundation, we minimize our walk to some kind of activity detached from our Saviour Jesus Christ and our identity in Him. Embracing these truths constrains and empowers us to walk worthy of our vocation.

Walking in Love, Holiness, and Light
Paul outlines specific areas for our walk: love, holiness, and light. Walking in love means reflecting the sacrificial nature of Christ's love in our actions and interactions. Striving for purity and integrity, we live out a life marked by holiness, which, though not always explicitly stated, underlies our pursuit of all that is holy and pleasing to God. Thus we perfect holiness in the fear of God.

Walking in light requires an enlightened understanding—a keen awareness of our actions and their alignment with God’s Word. We have been translated from the kingdom of darkness to the kingdom of God's dear Son. Therefore, as we live in this dark world, walking from spiritual darkness by walking in the light and as lights is not a theological factoid that we assent to, but don't put on and exercise ourselves to; it demands vigilance, gravity, and sincerity in our walk where our deeds consistently reflect our new and enlightened state in Christ.

See Then That You Walk Circumspectly
The phrase "walk circumspectly" is loaded with meaning. The term "circumspectly" combines "circum," meaning "around," and "specere," meaning "to look." It suggests a vigilant, watchful approach to life. This isn’t merely about going through the motions but about living with intentionality and purpose as we learn Christ and apply Him to all of life.

Paul contrasts this circumspect walk with living “not as fools, but as wise.” Foolishness, biblically, often describes a failure to regard God’s truth or a misapplication of His wisdom. Wisdom, therefore, involves the right application of divine understanding, discerning our spiritual environment, identifying paths aligned with God’s will, and actively choosing them.

Redeeming the Time
Paul's command to “redeem the time” captures the essence of living with purpose. This expression calls for a proactive reclamation of the opportunities before us for God amidst days He describes as evil. Our time is limited; we are to make the most of it for God’s glory.

Redeeming the time involves proving the will of God and reproving the will of man. This walk that understands the treasure and use of time reflects eternal priorities. The days are indeed evil, not only in their moral landscape but in their potential to distract us. Therefore, this call to redemption prioritizes eternal significance over fleeting pursuits.

Awake, Arise, and Walk as in the Day
Drawing parallels to Romans 13, there's an urgency here—an urgent call to awaken from spiritual slumber because the culmination of our faith draws nearer - the day of our salvation, the day of redemption. Each day inches us closer to the fulfillment of our ultimate hope.

Walking as in the day aligns our conduct with the future reality we anticipate. It means casting off works of darkness and putting on the armor of light—a recurring theme in Paul's letters. The metaphor of armor signifies the spiritual battle that's part of our daily experience, necessitating the godly strength of light to defend and to navigate through.

The Call to Vigilance
Walking circumspectly is an admonition for holy living, shaped by renewed minds and enlightened hearts. As God’s children, we are charged to reflect Christ’s light in a world overshadowed by darkness. Our clear instructions are not to conform but to be transformed by God’s truth, proving His good, acceptable, and perfect will.

This challenges us to see these commands not as insignificant statements to passover but as living principles for today. Reflecting on our walk and examining our spiritual vigilance can fundamentally transform our engagement with the world. As we embrace who we are in Christ, our walk not only becomes circumspect but a powerful testimony of God’s grace and truth.

Choosing to walk in wisdom, love, and holiness, redeeming each opportunity, is ours to have to do good unto all men. By doing so, we shine as lights, bearing witness to the transformative power of the Gospel in a world desperate for the light of Christ. This understanding of “walking circumspectly” extends beyond individual piety, becoming a shared testament to the life-changing power of God’s truth.

As I continue to explore the believers walk from Ephesians 5 my understanding is heightened to God's profound call to believers to live with intentionality and spiritual awareness. Much can be considered in Ephesians 5:8-14, but in v10-15 Paul provides a framework for understanding how believers should navigate their relationship with the Lord and in turn the world by focusing on three central themes: proving what is acceptable unto the Lord, reproving the unfruitful works of darkness, and awakening from spiritual sleep. These concepts are generated from the believers translation from darkness to light in Christ, offering a distinct and peculiar pathway for spiritual growth and action.

1. Proving What is Acceptable unto the Lord
The first call Paul issues in this passage is for believers to "prove what is acceptable unto the Lord." This directive underscores the necessity of discernment in the Christian walk. But what does it mean to prove what is acceptable?

To "prove" in this context signifies testing or examining something against a standard—in this case, God's standard. As believers, we are called to evaluate our thoughts, actions, and lives according to God's word. This process requires a purposeful pursuit to understanding and aligning our lives with the divine principles embodied in Scripture.

Proving what is acceptable involves:

• Engagement with Scripture: Regular study and meditating on the Bible help believers understand God's will and cultivate a mindset centered on His truths. It's about immersing oneself in the word to know what God deems pleasing and in alignment with His character.

• Application of Truth: Knowing is not enough—we must apply biblical principles in our daily lives. This means making choices reflective of goodness, righteousness, and truth, as highlighted by Paul. Our lifestyle should be a testament to our faith, illustrating the living principles of our inheritance in God's kingdom.

• Continuous Reflection and Growth: Proving involves an ongoing process. As we grow in faith and knowledge, our understanding of what is acceptable develops. Continuous reflection allows us to refine our actions and attitudes to better align with God's will.

By sincerely seeking to understand and practice what is acceptable to God, believers grow deeper in their relationship with Him and become effective witnesses to the world.

2. Reproving the Unfruitful Works of Darkness
The second point this passage addresses is a call to "reprove" the unfruitful works of darkness. While proving involves discernment, reproving entails discernment and taking an active stance against behaviors and practices contrary to God's light.

Reproving unfruitful works means:

• Identifying Darkness: Believers must first recognize the manifestations of darkness, which Paul describes as actions devoid of value and contrary to God's nature. These include behaviors that breed corruption, deceit, and distance from divine truth.

• Non-participation and Separation: Paul urges believers to "have no fellowship with the unfruitful works of darkness." This statement underscores the knowledge light provides of darkness' ability to blind. And it advocates for avoiding complicity in actions that contradict the new man paths detailed in Ephesians 4-5. Separation from darkness is a testimony to our perfecting holiness in the fear of God.

• Courageous Correction: Reproving involves lovingly confronting behaviors that are wrong, both with ourselves, in personal relationships and in broader societal contexts. It requires courage and wisdom to address wrongdoing in meekness and with a desire for repentance and salvation.

• Reflecting Christ’s Love: Though reproving could be perceived negatively, the intent should always be redemptive. The goal is to shine the light of Christ in such a way that it draws people out of darkness, pointing them towards a hopeful and transformative relationship with God.

In reproving darkness, believers act as beacons of godliness, calling attention to the unfruitfulness of sin and urging others to go to the enlightening truth of the gospel.

3. Paul's Call to Awake Out of Sleep
The final exhortation from Paul in this passage is a wake-up call: “Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.” In this metaphorical call to action, he addresses the dangers of spiritual slumber—a state of complacency and unawareness in believers' lives.

Awakening out of sleep involves:

• Awareness and Vigilance: Spiritual sleep indicates a lack of awareness or concern for spiritual matters. Paul calls believers to awaken to the reality of their faith, embracing an active and vigilant stance against the pressures and lures of the world.

• Remembering: Awakening means reigniting one's love for God and His things, remembering we love because He first loved us. This renewal brings about spiritual vitality and enthusiasm for God's work and purposes - for He has redeemed and purified unto Himself a peculiar people, zealous of good works.

• Living Intentionally: To awaken is to live with purpose, done when you know the eternal purpose of God in Christ. To make deliberate choices that reflect our identity in Christ. It is a meditative and prayerful commitment to living each day in the fullness of God’s light, motivated by the hope of eternal life, the light of the kingdom of God's dear Son, and the glory of God.

• Embracing Transformation: The awakened Christian life is marked by transformation—the kind of change that impacts not only personal habits but also shines into relationships and communities. This transformation is ongoing, as believers are continually called to exercise themselves unto godliness and grow thereby.

Paul's call to spiritual wakefulness is a reminder that the Christian life is not passive. It is an active, lively engagement with God's purpose, marked by alertness to His will and readiness to walk worthy.

Conclusion
Ephesians 5:8-14 lays out a path for believers seeking to live out their faith sincerely in a world at odds with God's light of truth. By proving what is acceptable, reproving the works of darkness, and awakening from spiritual sleep, we align our lives with the transformative power of Jesus Christ. This "growing up" is one of intentionality, courage, and from the heart, embodying the light and life we have received through Christ. As we walk in this light, may we continually strive to reflect God's glory in all that we do, drawing others to the hope and redemption found in Him.

In the scriptures, we often encounter the profound contrast between light and darkness. From Genesis "in the beginning" and "let there be light" to Revelation and "a new heaven and new earth" with the "new Jerusalem" where "there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light; and they shall reign for ever and ever." Yet, this dichotomy isn't merely about physical illumination, but also can include a deep, spiritual reality that shapes our understanding, actions, and very identity.

The apostle Paul, in his letter to the Ephesians, paints a vivid picture of this spiritual enlightenment: "For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:" (Ephesians 5:8). This powerful statement encapsulates three fundamental truths – 1) that we are not merely in darkness, but were darkness itself before encountering the light of Christ, 2) now in Christ we are light, and 3) we are to walk as children of light.

Consider for a moment the implications of this. Prior to our spiritual awakening, we weren't just stumbling in the dark; we were the embodiment of spiritual darkness. Our understanding was clouded, our actions misguided, and our very nature opposed to the light of truth, opposed to Christ. This state of being isn't just about ignorance, but about an active embrace of falsehood and rejection of the light of the knowledge of the glory of God in the face of Jesus Christ.

The Gospel of John further sheds light on this concept: "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil" (John 3:19). Our natural inclination, tainted by sin, is to shy away from the light that exposes our flaws and wrongdoings. Like cockroaches scurrying from sudden brightness, we instinctively retreat from the revealing rays of truth. But the good news of the gospel of the kingdom during the Lord's earthly ministry, as well as, the gospel of grace today is that we don't have to remain in this state. Through Christ, we are not only brought into the light but become light ourselves. This alteration is not a mere change of location but a fundamental shift in our very nature. We are "translated into the kingdom of His dear Son" (Colossians 1:13), moving from a realm of spiritual darkness into one of divine light.

This new identity as "children of light" comes with a responsibility – to walk in a manner consistent with the light. Paul exhorts us to "walk as children of light" (Ephesians 5:8), emphasizing that our actions should reflect our transformed identity. This walk isn't about sinless perfection, but about spiritual progression – a continual movement towards greater alignment with the light we've received.

What does it mean to walk as children of light? Paul provides some insight: "For the fruit of the Spirit is in all goodness and righteousness and truth" (Ephesians 5:9). Our lives should be characterized by these qualities, as the light aids in the growth of the nature of the One who called us out of darkness. This isn't about adhering to a set of rules, but about allowing the light within us to spiritually produce this fruit in our lives. We foster this growth by renewing through hearing, learning, understanding, gaining knowledge, then taking that which has been planted, rooted, and grounded within us, that word of Christ which dwells in us and begin to prove it, use it, and do it.

Moreover, walking in the light involves actively engaging with the world around us. We're called to be "lights in the world" (Philippians 2:15), shining in the midst of a "crooked and perverse nation." This imagery reminds us that our role isn't to retreat from the world, but to influence it through our words, actions, and very presence as if His light as transformed us.

One practical way we manifest this light is through our attitude and demeanor. Paul encourages us to "do all things without murmurings and disputings" (Philippians 2:14). In a world often characterized by negativity and discord, our ability to maintain a positive, grateful attitude can be a powerful testimony to the kingdom of light and the power of Christ in our lives.

Walking in the light also involves a process of continual renewal and growth. Just as plants need light to grow and bear fruit, our spiritual lives require constant exposure to divine truth to flourish. This comes through regular engagement with Scripture, prayer, and fellowship with other believers. As we "live by the Spirit," we're encouraged to "walk in the Spirit" (Galatians 5:25), allowing His influence to guide our paths and shape our character.

Importantly, walking in the light doesn't mean we're immune to struggles or temptations. The pull of darkness remains present in our fallen world, and even as believers, we can be influenced by its allure. Paul warns against having "fellowship with the unfruitful works of darkness" (Ephesians 5:11), reminding us to be vigilant in our spiritual walk in the midst of this world.

Yet, our role isn't just to avoid darkness, but to actively expose it. As light-bearers, we have the responsibility to "reprove" the works of darkness (Ephesians 5:11). This isn't about condemnation, but about bringing truth to bear on falsehood, allowing the light of Christ to reveal and transform areas of darkness in our own lives and in the world around us.

As we discern these theological truths of darkness and light and the change from darkness to light, we're reminded of the incredible grace that makes it possible. We didn't earn our place in the light, nor can we maintain it through our own efforts. It's a gift, freely given through Christ, that we're called to embrace and live out daily.

In conclusion, our identity as children of light is both a profound privilege and a weighty responsibility. We're invited to continually bask in the light of God's truth, allowing it to transform us from the inside out. As we do so, we become beacons of hope in a world often shrouded in darkness, pointing others to the source of true enlightenment.

May we embrace this calling, walking confidently as children of light, and shining brightly for the glory of the One who called us out of darkness into His marvelous light.

In our studies of God's Word, we often grapple with the tension between our positional identity in Christ and our practical, day-to-day walk. As believers, it is evident, we are called to a higher standard - one that reflects the new man as children of God. But what does this look like in practice?

The apostle Paul, in his letter to the Ephesians, provides us with profound insights into this very question. He urges us to "walk worthy of the vocation wherewith ye are called" (Ephesians 4:1). This call to worthiness isn't about earning our salvation; rather, it's about living in a manner that aligns with who we already are in Christ.

Our identity as God's "dear children" (Ephesians 5:1) is not just a theological concept - it's meant to give us understanding, to know how we are known of Him, and to give us wisdom to transform every aspect of our lives. We are called to be "followers of God," reflecting His character and His love. This identity isn't something we achieve; it's something we've been given. The challenge lies in living it out.

Paul paints a vivid picture of what this worthy walk looks like. He exhorts us to "walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savor" (Ephesians 5:2). This sacrificial love of Christ becomes our pattern and motivation. When we truly grasp the depth of Christ's love for us, it constrains us to love others in the same selfless manner.

However, Paul doesn't stop at the positive exhortations. He also provides a stark contrast, listing behaviors that are incompatible with our new identity: "But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints" (Ephesians 5:3). These aren't arbitrary rules; they're indicators of what doesn't belong in the life of someone created for righteousness and true holiness. Wherefore, we are charged to "perfect holiness in the fear of God" (2 Corinthians 7:1) - thus our walk isn't only in righteous love, but in holiness.

The apostle goes further, addressing not just actions but also our speech: "Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks" (Ephesians 5:4). Our words matter. They have the power to build up or tear down, to reflect the new creature we are still veiled in this flesh or contradict it and manifest that which naturally appears. The call here is to replace harmful, empty talk with words of gratitude and edification.

It's crucial to understand that Paul isn't teaching that believers can lose their salvation if they partake in these areas. Instead, he's emphasizing that our behavior should align with our identity. We are saints - set apart for God's purposes. Therefore, certain actions and attitudes are simply not "becoming" or fitting for who we are in Christ.

This teaching challenges us to examine our lives. Are there areas where we've become complacent, justifying behaviors or speech that don't reflect our true identity? The grace that saved us is the same grace that teaches us to "deny" ungodliness and worldly lusts, and to live sober, righteous, and godly lives in this present age (Titus 2:11-12).

Paul warns against being deceived by "vain words" that downplay the seriousness of sin (Ephesians 5:6). In our culture, it's easy to rationalize behaviors that God clearly identifies as incompatible with the inheritance of the kingdom of Christ and of God" (Ephesians 5:6). But we're called to a higher standard - not out of legalism, but out of love for the One who redeemed us.

The beautiful truth is that our identity in Christ isn't just about what we don't do; it's about who we are becoming. We are being transformed into the image of Christ, from glory to glory (2 Corinthians 3:18). This transformation affects every aspect of our lives - our actions, our speech, our thoughts, and our relationships.

As we embrace our identity as God's beloved children, we find that obedience flows not from obligation, but from love and gratitude. We pursue holiness not to earn God's favor, but because we already have it in Christ. Our worthy walk becomes a response to grace, not an attempt to earn it. The development of a proper understanding our identity and walk is essential to grasp how we are to walk worthy.  

In conclusion, walking worthy of our calling is about living in the tension of "already but not yet." We are known of God as if we are seated in the heavenly places (Ephesians 2:4-6); however, our members are still on the earth and our soul currently clothed with skin and flesh fenced in with bones and sinews (Job 10:11). Therefore, we still fight, contend, mortify, take captive, cast off, and not partake in sin and worldliness. We are already declared righteous in Christ, yet we're still being sanctified. We're already God's children, yet we're growing in our understanding and expression of that identity. What sweet growth to be had now is preparation for the life to come! This isn't about perfection; it's about spiritual deepening - being filled more and more with the fulness of God in Christ.

As we navigate this path, let's hold fast to the truth of who we are in Christ. Let's embrace the high calling we've received, not as a burden, but as a privilege. And let's encourage one another in this worthy walk, remembering that "he which hath begun a good work in you will perform it until the day of Jesus Christ" (Philippians 1:6). May our lives increasingly reflect the reality of our identity in Christ - as beloved children, walking in love, and shining as lights in a world that desperately needs to see the testimony of the power of the gospel of Christ.

The epistle to the Ephesians offers a deep and rich understanding of what it means to live as a follower of Christ. As we step into Ephesians 5:1-2, we are met with a call that encapsulates the essence of Christian living: "Be ye therefore followers of God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour." These two verses are not just a theological statement; they are an invitation to a transformed life, one rooted in love, reflection, and action.

The Call to Follow God
The passage begins with an imperative: "Be ye therefore followers of God." The word "followers" suggests a life of imitation, where we are called not merely to admire God from a distance but to actively pursue His character and ways. But what does it mean to follow God? Ephesians 4 provides the foundation for this command. We have been made new in Christ, created in righteousness and true holiness (Eph. 4:24). The previous chapter urges believers to put away lying, anger, and corrupt communication, replacing them with truth, kindness, and forgiveness. Being a follower of God means embodying these attributes in our daily interactions.

As Dear Children
The phrase "as dear children" adds another layer of significance. It is not merely about following commands but about embracing an identity—we are God’s beloved children. This identity should shape our response to Him. Just as children naturally mimic their parents, we are to reflect the character of our Heavenly Father. This is not a distant, cold obedience, but one that stems from love, security, and a desire to honor the One who has called us His own.

Walking in Love
Paul then shifts from identity to action: "Walk in love." Walking signifies an continual progression, a consistent way of life. Love is not just an emotion; it is the defining mark of the Christian walk rooted in God Himself. Jesus Himself affirmed that His disciples would be known by their love (John 13:35). But Paul does not leave the command open-ended; he provides the ultimate example: "As Christ also hath loved us."

Christ’s love was sacrificial. He gave Himself for us, an offering and a sacrifice to God. His love was not based on our worthiness but on His grace. Romans 5:8 reminds us, "But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." This is the standard of love we are called to walk in—a love that forgives, serves, and gives without expectation of return.

Practical Applications of Walking in Love
How do we live out this calling in our daily lives?

1. Speaking Truth in Love – Ephesians 4:25 instructs us to speak truth with our neighbors. Love does not mean avoiding hard conversations, but it does mean approaching them with grace and kindness.
2. Practicing Forgiveness – Just as God forgave us for Christ’s sake (Eph. 4:32), we are to extend forgiveness to others. This reflects God’s character and frees us from the burden of resentment, bitterness, and clamour.
3. Serving Others – Christ’s love was demonstrated in action. Whether through acts of kindness, generosity, or simply being present for someone in need, our love ought to be tangible.
4. Resisting Worldly Influences – Ephesians 5:3-7 warns against impurity, covetousness, and deceitful speech. Walking in love means rejecting these behaviors and embracing a life of holiness.

A Fragrant Offering to God
Paul concludes verse 2 with a beautiful image: Christ’s sacrifice was a "sweetsmelling savour" to God. This language, rooted in Old Testament sacrificial practices, signifies God’s pleasure and acceptance. When we walk in love, we too become a pleasing offering to God. Our lives, shaped by His love, bring Him glory and testify to the changing power of the image of Christ.

Walking in love is the heartbeat of the Christian life. It is not an abstract concept but daily action to reflect Christ’s love in our thoughts, words, and actions. As we follow God as dear children, we embrace the incredible privilege of being His representatives in a world desperate for Jesus Christ and true love. Let us strive to walk in love, just as Christ loved us, that our lives may be a sweet fragrance to our Heavenly Father.

God Purpose for His Institution of Government

It is clear from the holy scriptures that God instituted government as a means. Through this means, God would be all in all. This happens through the exaltation of His Son, the Lord Jesus Christ. Jesus Christ created all things for Him; that is, He created all thrones, dominions, principalities, and powers. Sin, death, and corruption usurped Christ’s authority. Christ’s death, burial, resurrection, and ascension to the Father’s right hand grant Him preeminence in all things. It pleased the Father that all fulness (of these things by creation and eternal reconciliation) should dwell in Jesus Christ. Through Christ, the Father is reconciling people by the blood of His Son. He is regenerating them. He is also baptizing them into the body of His Son.

This body of Christ is the habitation of God through the Spirit. God is building this body alone. He inhabits it. He is transforming it into His Son. In the future, He will transition it into the kingdom of His dear Son. We have already been translated there. Jesus Christ is the truth. He goes before the face of the Father. All the paths of God are through Jesus Christ who is the truth. The pivotal point in history came when Jesus Christ ascended to the highest of all under God. This event granted Him glory. Shortly after that time, the mysteries of God in Christ began to be revealed. We have the full record in Paul’s epistles and the writings of the New Testament apostles. These truths, heralded on the pages of holy writ, entail that Christ’s body is to love life. It is to cherish righteousness, peace, and much more.

Church & Government

I readily admit due to the aforementioned the church ought to love life, righteousness, and peace. Life, righteousness, and peace are hallmarks of the kingdom of Christ and having our conversation in heaven. We are to be concerned about, defend, and help one another with these pillars. We learn them, uphold them, and evangelize to win others to them through the gospel. We are to show life, righteousness, and peace as the sons and daughters of God. We shine as lights in the midst of a crooked and perverse nation. We hold forth the word of life.

Government on earth was instituted by God. It was created by Christ but has a temporal ordinance. This ordinance accommodates the long-suffering, forbearance, and grace of God. The grace of God is for souls to be saved and come to the knowledge of the truth. Government accommodates God’s dispensation of grace by wielding the sword. It restrains the sin of hatred and violence. It also thwarts the evil imaginations in the heart of man. Thus, the government and church are similar in this effort to restrain sin. Yet, they differ in their purpose and the ordained weapon of God. Government’s purpose is to restrain the violence of one’s physical life by the wrath of the physical sword. The church is akin to government in its purpose to restrain sin. Still, it differs spiritually. The church wields the spiritual sword of the Spirit for eternal matters. I believe the restraining dynamics of government and the church are different. Both aim for life, righteousness, and peace. Nonetheless, this can lead to confusion about the church’s ambassadorship. Many conflate the two and have throughout history. Still, it is important for the Christian to uphold government’s role and its institution as defined by God. Yet, we must realize our higher calling of God in Christ Jesus.

I rejoice for life, righteousness, and peace when a party or candidate upholds them. I rebuke each where and when they don’t, no matter if they are the winner or loser. I believe Christians should exercise their right to vote, considering truth, if they have that right. They need to be educated on which parties and candidates best represent life, righteousness, and peace. All of these should be defined by God Himself, if they are going to exercise that right.

Church & Endorsements

A few have asked me to commend or endorse a candidate considering scripture. I believe this action places the secondary institution (government) above the primary institution for Christians (the church). Rather, we uphold both according to truth and rightly dividing them. Understanding their similarities and differences and seek not to conflate them. We understand we work in both institutions. I occupy an office in the highest institution of God. This is in the church. Every member of the body of Christ also holds and office in this institution. Thus, two thoughts – 1) I commend and endorse Jesus Christ for all of life in all things. I am called to stir up your minds to not forget the invisible One but greatest of them all. The Lord Jesus Christ, the blessed and only Potentate. 2) In the Lord, I have been given the privilege to proclaim the word of truth. To preach the word without compromise. And have and will continue to teach and preach on life, righteousness, and peace. If you don’t know where I stand on life, righteousness, and peace, we have a rich archive. This archive deals with these issues considering the kingdom of God’s dear Son. I admit they are not mainstream conservative, but show the richness of truth from God’s Word. Hence, this archive doesn’t hold familiar talking points, for those inundated with political jargon. Instead, it holds the truth, wisdom, and righteousness given for believers from God’s Word for your understanding, judgment, and discernment.

I don’t believe that life, righteousness, and peace is fully supported by the new administration. Yet, I believe biblically it is a much better choice. I don’t believe any administration would herald life, righteousness, and peace. Life, righteousness, and peace have been given to the church, hence the two different institutions. Nonetheless, I don’t trust the government to stand for only what the church has been given. Thus, I have grave concerns for the church.

The Concern

In my short life, I have become aware of government, especially the government of the United States. I must admit that I get “a way” every four years. Distraught and frustrated are too strong. Nonetheless, “concerned” is probably most correct and I hope most helpful. I speak of the church at-large and our dispensational circles in particular. Above money I see Christian’s pour in time, effort, and emotion into the course of our government. Yet, I am concerned whether there is the same zeal for ministry within the church. I have deduced that the church is at risk of handing over our responsibility to the government. I hope that I am wrong about this assumption.

We vote for life, righteousness, and peace as it concerns this life. Still, we can confuse that with the life, righteousness, and peace given to the church. I am not suggesting we forsake the former; though, if we focused on the latter we would achieve both. As mentioned above, I think we have a right to vote. It should be exercised. I think we should stand with a party or candidate most aligned with godly values. But, I am concerned that Christians invest in activities that don’t ultimately save souls. They pour time, effort, and emotion into these pursuits without ministering to others. Is understanding parties and policies and exercising the vote important? Yes! Though true, is it as valuable to what God calls us to give our time, effort, and emotion to? Can we not do both? We should act with more godly fervor and faith. By doing so, we would understand that we would earthly results as well as a fruit of spiritual ministry.

Church Ministry

I would love to see folks step up and do ministry. This includes prison ministry. It also includes ministry to moms and dads seeking abortions. There is ministry to those impoverished. There is also ministry to the widows and orphans. We vote to rely on government to make others prosperous. This reliance in measure is good. Nevertheless, how often do we enter the realm of spiritual ministry? Are we administering the gospel and the physical needs of others to make them prosperous? We need ministry that involves more than just voting. Sure our vote can help others carnally. For example, voting for a candidate we think would achieve a better economy is indeed helpful. That vote can contribute to jobs and financial stability for everyone. But, more importantly, we need ministry of the gospel with selfless service. Christ does not impose this on His church. Still, He seeks to win our hearts. He wants us to see the bigger picture. He wants us to focus on the eternal and heavenly purpose in all that we do. This is for His prosperity and glory.

The Work of Ministry | Let’s Go

Therefore, this isn’t an indictment on the church, for I believe “all things are ours”. This includes understanding government and the issues in the face of scripture. Yet, this is a concern. A concern, that godly principles upheld in government, voted by the people, is not cause for the church to relax its’ continual spiritual ministry. We ought to share the gospel and meet the needs of others unto Christ’s glory and their salvation. Let the church sacrifice its time, effort, and emotion in service and ministry in all areas in which we can. We need men and women to yield to the power of God’s Word to labor in the ministry. We should be creative in fulfilling it. We must take some responsibility instead of only voting it away. What is God’s purpose and how are you aligned with Christ? Who is our Head? What does He seek to manage? We press toward the mark! For us Christians, nothing begins or stops every two or four years. We don’t stop until death or His SHOUT!

Look Up,
Josh Strelecki

Engaging in Spiritual Conversations and Mutual Edification

Josh and Charlie discuss the importance of engaging in spiritual conversations, emphasizing that such discussions should be a natural part of believers' lives. They highlight the value of sharing life experiences and studies with other believers, as it allows for mutual edification and renewal. They also stress the importance of being intentional and considerate in verbal communication, viewing conversations as a form of charity and extending genuine interest and assistance to others. They agree that passion for a subject, whether spiritual or secular, makes it easier to engage in discussions with like-minded individuals. They also discuss the importance of learning from Christ and His teachings, the role of grace in fostering close relationships, and the need for tact when initiating spiritual conversations. They conclude by emphasizing the importance of having the right mindset when attending church gatherings, focusing on ministering to others rather than seeking personal gain.

Christometry (from Ancient Greek (christos) “Christ”, and (metron) “measure”) is a branch of theology concerned with the relationships between the breadth, and length, and depth, and height of the love of Christ.

At school, my daughter has been introduced to “trigonometry”. Of course, when I learned of this I immediately began to rack my brain about what I remembered in “trigonometry” class. Not much came to mind but that which I could gather from the etymology of the word having the prefix, “tri”. This made sense later when I learned trigonometry has to do with triangles. Later I began to ask my daughter’s teacher, my wife, more about “trigonometry” and as she began to communicate the basics I was also looking it up online. Wikipedia states,

Trigonometry (from Ancient Greek τρίγωνον (trígōnon) ‘triangle’, and μέτρον (métron) ‘measure’)[1] is a branch of mathematics concerned with relationships between angles and side lengths of triangles.

Beyond my intrigue and curiosity for this mathematics subject and because my daughter is learning it and my wife is teaching it, the word “measure” in Wikipedia’s description of trigonometry caught my attention. The word “measure” and in the Greek “metron” is what I have been faced with in my study of Ephesians 4:7.

“But unto every one of us is given grace according to the measure of the gift of Christ.”

Here “measure” is “metron” in Greek thus the connection was made and a “word idea” was birthed. Besides not getting too many of these clever ideas (this may not be clever to you, but silly or even foolish) I thought my idea may serve as a kind of “click bait”, an attention grabber to prick the curiosity for the love of Christ presented from some mathematic angle. Thus, “Christometry” was thought of. A term denoting what so many have thought about, known, taught, and studied before. Of course, my goal isn’t to deceive, be silly, nor foolish but to point one to Jesus Christ and His love. There has always been a lot of silly, superstitious, and unnecessary numerology (our faith is in the Word of God, not numerology – if you need numbers or you use numbers to defend the Word something is amiss) and I don’t intend to add to the mix but to insert Christometry as a worthy equation to comprehend and pursue and one that is based upon Christ and truth. Therefore, I took the Wikipedia definition of “Trigonometry” and adapted it for the love of Christ which I call, “Christometry”.

CHRISTOMETRY

Christometry (from Ancient Greek (christos) “Christ”, and (metron) “measure”) is a branch of Christology (the study of Christ) that is more specifically concerned with the relationships between the breadth, and length, and depth, and height of the love of Christ.

But unto every one of us is given grace according to the measure of the gift of Christ. {Ephesians 4:7}

I readily admit this verse had always served some trouble to my understanding. I know the context and see the words; however, for a long time I was never satisfied with any answer to my own question – “Why now (in chapter 4) does Paul describe the gift of Christ with measure?” My initial findings and learning were and are true; that is, in Ephesians 4:7 God has the apostle Paul begin to introduce the oneness within the body of Christ concerning “grace” which in this context is spiritual gifts. The oneness of the spiritual gifts is that “unto every one of us is given grace”, not to some of them, but in the sense he speaks – “every one of us is given grace”. Yet the detail given after this initial content, which I had learned from others, I found to be lacking substance based on the words used. I don’t blame them, nor do I think this understanding isn’t out there, it is just what I had learned and remembered. I had learned or was taught that this “grace” given, of spiritual gifts, was “according to a measure of the gift of Christ.” Of course, no one read it this way, but it seemed to be taught this way. I probably do this and don’t know it with other scriptures. In fact, it does make sense that, “every one of us is given grace” (spiritual gifts when they were first given) according to a measure of the gift of Christ. In other words, when the spiritual gifts were given some were given this measure, another given that measure, and so on; however, it says, “according to the measure of the gift of Christ”. Therefore, it isn’t a bunch of measures or gifts of the gift of Christ nor measures that proceed from the gift, but rather the grace given is according to “the measure of the gift of Christ”. Numerous gifts were given according to the singular measure of the gift of Christ. For me, this begged the question – “what is the measure of the gift of Christ?” or my original question, “Why now does Paul describe the gift of Christ with measure?” If the numerous spiritual gifts (grace) given isn’t the answer or connection for the expression, “the measure”, then what is?

CHRIST DESCENDED AND ASCENDED

Christometry (“chris – ta – metry” is how I pronounce it) looks at terms of measure concerning the immeasurable One, Jesus Christ, His work and faith not simply numbers. How can we measure Christ? In one obvious sense, we cannot because He is God; yet, He took on flesh and came into this world, and therefore in another sense we can. We can only see “the measure” according to what is revealed in the text.

As I asked my questions and with my mind on “the measure” (which unknowingly it was really on “a measure”) I began to read Ephesians 4:8-10. As I read these verses a slight shift, from “a” to “the”, and the proper attachment to “measure” began to take shape in my understanding and make more sense. Instead of “a measure” it is “the measure” and instead of attaching “the measure” to multiple gifts, it needed to be attached to “Christ” or, better yet, “the gift of Christ” which is exactly what the text says. And before I could even investigate and study this further my mind quickly remembered Ephesians 3:17-19. It all started to click and before I got into the details I began to realize Ephesians 4:7-10 was part of the answer to Paul’s Ephesians 3:17-19 prayer. What is it that Paul prayed?

“That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what [is] the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God."
{Ephesians 3:17-19}

The combination and further understanding of these words and verses highlight Christometry. “The gift of Christ” has measure, it is “the measure of the gift of Christ”. Thus it is an expression used given Paul’s prayer in Ephesians 3 and an expression that encompasses the sum total of the gift of Christ. Thus we can know and comprehend the gift of Christ which is exactly what Paul prayed for in Ephesians 3:17-19 according to what is revealed. Paul in Ephesians 4:8-10 then begins to describe part of “the measure of the gift of Christ” concerning the grace (spiritual gifts) given to the church. Therefore, “the measure of the gift of Christ” would include “what is the breadth, and length, and depth, and height” of “the love of Christ”. The breadth, length, depth, and height comprise “the measure” and when that breadth, length, and depth, and height concerns “the love of Christ” then the measure concerns “the gift of Christ”. Ephesians 4:8-10 describes the height and depth of that love, of that gift of Christ. Christ first descended (depth) into the lower parts of the earth and then ascended (height) up on high far above all heavens. Even more thrilling is asking the question, “Why did Christ descend and ascend?” The answer, “that He might fill all things” the very thing Paul requests in Ephesians 3:19, “…that ye might be filled with all the fulness of God.” The reason Paul can pray “that ye might be filled with all the fulness of God” is because “the measure of the gift of Christ” is that He descended into the lower parts of the earth and ascended far above all heavens that He might fill all things. When we know the love of Christ which passeth knowledge to comprehend the measure that passeth knowledge and is to be believed we can be filled with all the fulness of God. In part, when we know the measure of the gift of Christ concerning the depth or height of His love we are filled with the fulness of God; however, when we comprehend the breadth, length, and height along with its depth then we might be filled with ALL the fulness of God.

Yet all this begs more questions! As Paul asks, “What is it” that Christ first descended and ascended? Paul prays that we may comprehend “what is” the breadth, length, depth, and height of the love of Christ, but why is that connected to Christ descending and ascending? We commonly attach and rightly so His love to His death, but not His descent to the lower parts of the earth and ascent far above all heavens. How is this part of His love? How do we comprehend “the love of Christ” by His descent and ascent? And most importantly how does this fill us with God’s fulness in connection with Christ’s descent and ascent? I look forward to answering these questions in subsequent posts.

Until then, explore Christometry to comprehend the measure of the gift of Christ concerning the breadth, length, depth, and height of the love of Christ, their relationships to each other, and the sum total of all its fulness.

Look Up,
Josh Strelecki, Pastor-Teacher

Reading through Matthew's gospel I am struck by the misunderstanding or lack of understanding Christ's own apostles had concerning Him and His kingdom. I dare not say this with a measure of bravado, as if I would have known better. I read and study His Word today and I do not understand many things. Yet, it is important to point out ours and their lack of understanding. We point it out to learn about what was going on then and what we can take from it now. Why did they lack understanding? Why did they lack understanding, especially when Christ gave such plain words?

A passage in Matthew that manifests the disciples misunderstanding is in Matthew 16:13-23,

I believe the scriptures teach a literal, earthly, physical, Davidic kingdom to come; however, this literal kingdom was and currently is in heaven. It isn't made with hands. This kingdom is in heaven and will one day come down, be established, and set up (Dan. 2:44). Therefore, although it will dwell on the earth its origin is heavenly and currently is in heaven (Heb. 10:34, 11:16, 12:22) . It will be God's kingdom in heaven set up on earth. Therefore, earthly doesn't fully describe it. The kingdom of God is a literal, heavenly, Davidic kingdom set up on the earth.

Moreover, the kingdom of heaven is not only structural but has a conversation and will. For instance, in the Disciples Prayer from Matthew 6:10 - "Thy kingdom come. Thy will be done in earth, as it is in heaven." The kingdom of heaven has a will to be done on earth as it is in heaven. Of course, Christ's kingdom is a sceptre of righteousness and Israel is to bear that righteousness and be the light of the world and salt of the earth in and through that kingdom. Also, the Lord teaches this in Matthew 16. If the kingdom was only physical, of course, no "gates of hell" would prevail against it. The kingdom of heaven is not only physical but it is spiritual. The forces against the kingdom of heaven were not only physical but spiritual. Jesus essentially is from heaven and as the King of the kingdom of heaven He has planned to have man enter His kingdom. This group would be Christ's church. The rock that He builds upon is Himself and builds it with those that believe He is that Rock. With the Rock prevailing against "the gates of hell" those same gates wouldn't prevail against those built upon that Rock. Yet, how would He prevail against "the gates of hell"?

Now here are a few things to observe -

1. This conversation is with his disciples, and He charged them to tell no man that He was the Christ. He doesn't give them the go-ahead to tell everyone this.
2. In verse 21 from this time forward Jesus began to shew that He would be killed and raised again the third day.
3. Peter, one of Christ's disciples {the one that had revealed to him by the Father that Jesus is "the Christ, Son of the living God"}, shortly after, his profession that Jesus is the Christ; and shortly after, Jesus began to shew that He would be killed and raised again the third day - rebukes the Lord.

Now given these brief observations, Peter and the disciples have had it revealed unto them that Jesus is the Christ. There is speculation outside the disciples, but now within it is settled. Yet, it seems that Peter doesn't understand the spiritual relationship of the kingdom of heaven, that is, the gates of hell and hell's companion, death. Peter's idea of the kingdom of heaven is based upon his understanding of the kingdoms of men - "things that be of men." Where does Peter get this understanding? Probably a few places. However, principally from his savoring of the things that be of men and this world. Peter is justified in thinking this from the prophets and by what Jesus is going to teach them right before His death concerning His second coming when His kingdom made without hands does come with Him. Yet, Peter's lack of spiritual understanding concerning the kingdom of heaven reflects his savoring of the things of men and the common singular view of Christ to deliver them from Rome, not the bondage of sin, the devil, death, and the gates of hell. Without this deliverance, the kingdom of heaven could come but He wouldn't have a church for it and if He could have a church for it they wouldn't be able to enter in. For Christ would have no means to have them enter or bring to His glory.  I do not believe it is mere coincidence that Christ begins to shew about His death and resurrection after the revelation of Jesus being the Christ, the Son of the living God. The means of total victory over the gates of hell and provision to build His church hinge upon His death and resurrection.

Amazingly, Christ's death and resurrection was preached to them after He described His building of His church and the gates of hell not prevailing against it. It wasn't a mystery; however, their savoring of the things of men, in part, darkened their understanding concerning His death and resurrection. In fact, the disciples were afraid to ask Him about this saying of His death and resurrection (Mar. 9:31-32). We see their savoring of the things of men once again right after Mark 9:31-32 when they reach Capernaum. The disciples had been disputing who would be the greatest in the kingdom. Nonetheless, for our help, we need to recognize the distinction between what is and isn't revealed, to what is revealed and is or isn't understood.

Now there is much we could examine concerning the disciples not understanding His death and resurrection concerning the kingdom of heaven, for instance, the ignorance that God placed upon the nation; but, I can't help to think about what God has revealed today to us. God has revealed all that He wanted to reveal through the apostles and prophets, the apostle Paul being born out of due time to fulfill the Word of God. May we have the spiritual understanding that is needed, where it is needed, that we do not impose the things of men upon the things of God and miss the understanding that we ought to have. Thus we hold that which is spiritual on the right hand and the physical on the left knowing that God made them both (Luke 11:40).

Look Up,
Josh Strelecki

I expect everyone is preparing for their favorite Thanksgiving dishes. Maybe this year, you will try a new dish or two.  I am sure Thanksgiving is different for everyone, but for most, it is a time to reflect upon what we are thankful for.  As I have taken some time to think about what I am thankful for, it got me thinking about the whole process.  When we think about what we are thankful for it is a time of reflection, a time of remembering, or calling to mind.  We remember things from the past year. We think about our current situation and the possibilities in the future.  As I pondered the process of how we become thankful, I opened up the scriptures to find numerous occasions of the apostle Paul exhorting us to "remember", or for us to "put in remembrance".  Thankfulness should be a characteristic that we as Christians should be filled with.  Thanksgiving ought to be a constant, daily activity for us. Thankfulness ought to saturate our minds and hearts.  Everything that our Heavenly Father has given us for life and godliness is the source of our thankfulness. Therefore we have a lot to be thankful for; yet, "remembering" is the means of keeping, maintaining, and holding in our mind all our Father has given us. We don't keep, hold, or stir them up because we could lose His provision for us, but to squeeze out their life-giving power.  As we "remember" the things of God freely given unto us, our thankfulness is refreshed and can even be added to. When we advance our knowledge and understanding of the deep things of God our thankfulness increases and the power is strengthened.  In other words, as we learn the Word of God, the effectual working of God's deep things cultivates our thankfulness and becomes deep.

The apostle Paul constantly calls the saints to remember,

"Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered them to you."
1 Corinthians 11:2

"Wherefore remember, that ye being in time past Gentiles in the flesh, who are called Uncircumcision by that which is called the Circumcision in the flesh made by hands;"
Ephesians 2:11

"The salutation by the hand of me Paul. Remember my bonds.  Grace be with you.  Amen."
Colossians 4:18

"We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith, labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;"
1 Thessalonians 1:2-3

"Remember that Jesus Christ of the seed of David was raised from the dead according to my gospel:"
2 Timothy 2:8

Above is a sample of Paul's exhortations for the church to "remember".  He calls the church to "remember" and when we examine the surrounding context the grace, works, and provisions of God will stack up and grant our minds and hearts to meditate upon. We will be able to write a lengthy list of God's grace for us which will yield thankfulness and thanksgiving.  Thankfulness recognizes what has been done, given, and bestowed. Thankfulness also esteems the worth of God's things to and for us. Thankfulness should not only characterize us as God's sons and daughters but ought to be "given".  When we "give thanks", especially to our Father, it is a vocal expression in response to all He has done for us.  Whether you give thanks publicly or in prayer is up to you.  A thankful heart is one thing, but to voice these things to our Father is something He delights in (Pro. 23:15-16).  Since, "we know that all things work together for good to them that love God, to them who are the called according to His purpose" (Rom. 8:28), it should become less difficult for us to "in every thing give thanks: for this is the will of God in Christ Jesus concerning you." (1 Thes. 5:18)  If it is hard for us to do, we need to further understand all God has done for us because His grace is a bountiful supply that is thankworthy.

Although, this brief examination doesn't even scratch the surface regarding "thanksgiving", the real punch to all of this is having the capacity to "give thanks" for the future.  I expect from what Paul says in 1 Corinthians 15:19,
 
"If in this life only we have hope in Christ, we are of all men most miserable",

that although unjustified men may not be "most miserable", they are nevertheless miserable.  The reason is because they have "no hope"; they knowingly or unknowingly have a dismal hope.  The hope they have is not one to be thankful for, for God's wrath is nothing to be thankful for (from the perspective of the unbeliever); however, we, as those who "have hope in Christ", because of that "hope" not only ought to be "thankful" and therefore "give thanks", but ought to "rejoice in the Lord alway; again I say, rejoice" (Php 4:4) and to "rejoice evermore" (1 Thes. 5:16).  We can and should be thankful and therefore "give thanks" in something that the world cannot, namely, for the life that is to come.  We are therefore "peculiar people" with the highest privilege.  

I pray that your "thanksgiving" would be one of "giving thanks", "remembering", and "rejoicing".  May these matters direct your heart and mind on every thing we can be thankful for.

Happy Thanksgiving!!!

Look Up,
Josh Strelecki, Pastor-Teacher

The moniker “the household of God” denotes family and government. In time past Gentiles were strangers and foreigners to God’s household. In time past God’s household was manifest with the nation of Israel. Now with the understanding of the mystery of Christ there is greater breadth, greater length, greater depth, and greater height to His household known. In other words, what God revealed with Israel as grand and glorious as it is, and it is grand and glorious, is only a measure of God’s household. Israel’s future greatness as the head of the nations will be just a portion of what He will ultimately have built in Christ.

In the beginning God created the heaven and the earth. In the beginning Christ created all things in heaven and earth. In the beginning Christ created all thrones, dominions, principalities, and powers in heaven and earth. In the beginning Christ created all authority for Him. By virtue of His creation of them He is before all things. By virtue of His resurrection to reconcile them He has the preeminence among them. He is the head over-all, all put under Him.

God’s household in Christ, that is, “all the building” is massive. In God’s wisdom in Christ all the building is “fitly framed together”. The imagery of tabernacle and temple building of the Old Testament is now used concerning this spiritual house. Jews and Gentiles, Gentiles and Jews, the nation Israel, and the body of Christ all in Christ constitute God’s household that is fitly framed together. His household “groweth” even today when no tabernacle or temple stands, and Israel  has fallen.

Moreover, the heaven and earth are the Lord’s and the fulness thereof. Christ created them. Christ created all authority to be head over. Christ will have this glory as all things will be subdued or reconciled to Him. His fulness reaches the height of heaven and delves deep into the heart of man. His presence will permeate not only the landscape of creation, but man’s heart wherever they may dwell in the world and time to come.

The Spirit of Christ binds together His administrations in heaven and on earth. Diversities of offices, realms, and reward will be knit and bound by the same Spirit. The distinctions God made in time past that wrought enmity between Jew and Gentile will not be the case for the future heaven and earth and the governments therein. Whether it is Christ on earth or Christ in the heavenly places it is Christ and Christ in you – the hope of glory.

Beloved, we rightly divide the word of truth to show ourselves approved unto God. We rightly divide the word of truth to understand the times so that we may know what we ought to do. We rightly divide the word of truth as to not be confused and do something today that God desires not. But we do not rightly divide the word of truth to misunderstand the future oneness of all things in Christ for such handling of God’s Word is to misapply a hermeneutic where it isn’t needed and make void the ability,

Look Up,

Josh Strelecki, Pastor-Teacher

One. We know it most commonly as the first number of all numbers. It is the first whole number of which when other ones are added you get two, three, etc. Yet, there are other ways to understand one. One can denote singularity instead of duplicity. Instead of two or more of something there is “one”. Another way to understand one is regarding unity, communion, and fellowship. Unity is the joining of two or more things, typically two things, but not always. In Ephesians we have numerous contexts to understand one; however, one (all pun intended) stands out. That one “one” is the joining or unity of two things together.

In Ephesians 1:10 we have things “in heaven” and “on earth” “He might gather together in one”. All government in heaven and earth in one in Christ. Another in Ephesians 2:14 “who hath made both one”. The preceding verses clearly indicate the two, later expressed as “twain” (Eph. 2:15) are the circumcision and uncircumcision or the Israelite and Gentile. The Israelite and Gentile are “both made one”, “for to make in Himself of twain one new man”, and “that He might reconcile both unto God in one body”, “for through Him we both have access by one Spirit unto the Father.” Then in Ephesians 5:31 Paul utilizes marriage to speak of His great mystery. Marriage of course is “a man shall leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.”

Unity and communion between two are in view in these passages. Christ being the instrument of the Father to bring about unity is also in view. In Ephesians 2:11ff Paul draws the Ephesians memory to before God came and preached peace to them. Prior to Paul coming to Ephesus he received grace and apostleship from the risen and glorified Lord Jesus Christ. This grace given to Paul is part of the riches of His Father’s grace Father’s grace in Christ Himself. For in Christ by the cross God had reconciled the world unto Himself and sent Christ to send Paul with a ministry and message of grace and peace to the world. Although God’s wrath is revealed He isn’t dispensing it and seeks Gentiles, kings, and the children of Israel to be reconciled to Him through the shed blood of His Son Jesus Christ. Paul was sent out with this grace to Jew and Gentile. Not only did God open the door of faith to the Gentiles as the scriptures foresaw when God preached before the gospel to Abraham in His uncircumcision, but He would do so before the prophesied time, under unprophesied conditions (through Israel fall and not their rise), and for an unsearchable purpose – unsearchable for us, but hid in God and part of His eternal purpose in Christ.

The Ephesians were and we are beneficiaries of the unsearchable judgments of God. Gentiles at large were once aliens from the commonwealth of Israel and now through their fall and Christ at the right hand of the Father we, believers, are citizens of the kingdom of His dear Son. Once strangers from the covenants of promise, but now through Israel’s fall and because of Christ we, believers, are blessed with all spiritual blessings as heirs of God and joint-heirs with Christ. Once without hope now we will enjoy the good pleasure which He hath purposed in Himself: that in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth. Our hope in the fulness of times, in the ages to come, consists of Him shewing the exceeding riches of His grace in His kindness toward us through Christ Jesus.

Today, due to His unsearchable judgments executed He takes Israelite and Gentile and makes them one for to make in Himself of twain one new man reconciling them both unto God in one body. Such revelation is different from time past of course, but also different from the future peaceful situation that will exist between the Hebrews and Gentiles in Christ’s kingdom on the earth.

Look Up,
Josh Strelecki, Pastor-Teacher  

The hope of His calling is simply the description of God’s counsel and cause for His invitation in view of that counsel. The expression, “the hope of His calling” doesn’t provide the detail of His future excellence. Rather the expression leaves us hoping for more. It leaves us wanting to “know” what it is. Without revelation and then doctrinal declaration of the hope of His calling we will not know the hope of His calling. You do not know what you do not know. Yet now we know we do not know and hopefully you want to know what you now know is something you don’t know. Where do we go to get this knowledge. Not the natural man. Not within ourselves or the world. Eye hath not seen, nor ear heard, neither entered in the heart of man God’s things. Only by His Spirit revealing the spirit of God, that is, the deep things of God, that is, God’s hidden wisdom ordained for our glory before the world. Such things ordained within God, to be executed by God, prepared for those that love Him are freely given to us of God that we might know them by revelation of the Spirit of God. Hence, Paul’s prayer, “know what is the hope of His calling”. What does Paul see? What will the hope of His calling provide the Ephesians? What is contained in God’s hope of His calling? Hope provides stability, comfort, and strength. Hope maketh not ashamed. Hope is an anchor of the soul. Hope provides confidence. Hope intertwined with faith is the substance of things to come. With hope comes joy. Hope is fed by the knowledge of God and abounds by understanding the wisdom of God; that is, what He has purposed, how He works it out, and its fulness to Himself. So, knowing the hope of His calling isn’t knowledge of the fruits of hope or how it works, but the substance of hope. When we know the hope of His calling such fruits of hope intensify, strengthen, and abound in joy and good works. When we know the hope of His calling the fruits of hope anchor the soul in confidence and consolation to endure afflictions, tribulations, and persecutions. The hope of His calling is dynamic granting an ocean of fulness for our soul to drink in. The hope of His calling is spiritual Goshen where there is light and refuge although there is darkness and judgment without.

The hope of His calling is His family and government. The hope of His calling is fellowship and communion experienced in intimacy and privilege. The hope of the Father’s calling provided by the redemption through His Son’s blood unleashes the riches of His grace toward those in Christ, those in the Beloved. The hope of the Father’s calling is that we be holy and without blame before Him in love. Thus, Christ is our righteousness and sanctification that we may be the righteousness and holiness of God in Him. Such righteousness and holiness aren’t cold and rigid, but in love. Such future eternal abiding in His presence, such being before Him is and forever wilt be “in love”. In what way are we to know this “love”; that is, as children within His family divine. His predestination of us unto the adoption of children by Jesus Christ to Himself isn’t only planned by His grace, but genesised by His good pleasure. The planning of His grace from the deep reservoir of His will, yea, the good pleasure of His will is, at least, a warming sentiment and, at best, to the praise of His glory. To be part of the whole family of God as not servant, but child, yea His son and daughter is part of the hope of His calling.

The hope of His calling isn’t only family, but government in the kingdom of God and Christ. Family communion will be carried out in the heritage of His eternal kingdom, the kingdom of light. The Father’s hope will be our privilege to exercise the wisdom, knowledge, and understanding, that He bestows, toward one another to the praise of His glory.    

Look Up,
Josh Strelecki, Pastor-Teacher

Hope is fickle and vain when it is temporary. Therefore, all that the natural man could categorize under the umbrella of his hope is ostentatious. The natural man glories in the carnal as if it is eternal. Thus, the natural man is ignorantly gaudy. For some they look forward to carnal things by not working but riding the coattails of others. Others look forward to their hard-earned money to be spoiled on alcohol to receive some drunken, yet fleeting state, all to be replicated with next weekend’s paycheck. For others nobler, money is to be exercised by investment. A wealth of investments, creating a portfolio, for wealth’s sake, or for the exertion of pleasure from an abundance of things, or nobler still for a heritage. Yet with the various attitudes, causes, reasons the natural man is looking to obtain his hope in their lifetime. The problem is that such hopes of the carnal man is, whether they are obtained or not, they will be short-lived. Such hopes lose their expectation and radiance when they are wasted and swallowed up by death. They will stop being enjoyed, used, and possessed upon your last breath. The vicious cycle of further obtainment, more attainment but to be disappointment for their lack of fulfillment isn’t hope, but vanity.

“…hope that is seen is not hope.”
{Romans 8:24b}

This holy writ concisely states hope that is seen is not hope. To see with the eyes that which this world has to offer is not hope. To hear with your ears that which the world heralds is not hope. To feel with your senses that which the world textures is not hope. To experience what the world presents is not hope. No eye hath seen, nor ear heard, nor heart has known our hope, the substance of which God has prepared. Death bookmarks these hopes. Death makes these hopes temporary. True hope extends beyond that which is bookmarked by death. Hope that is hope makes all things new. Hope is hope because it is authored and genesised (that is, “has its beginning”, I made it up) by resurrection. Any glimpse of hope today can only be seen with the eyes of understanding. With the eyes of faith we cam know our hope.

Moreover, we can know this hope because God has graciously disclosed the counsel of His will. God has counseled and has been working all things after this counsel. His knowledge was and is, His wisdom works out knowledge with best use, prudence prepares for danger and provides to conquer them, and time (not death) is God’s self-imposed deadline to willfully fulfill the purpose of His knowledge and wisdom. The lack of fulfillment of that which He has purposed, and the revelation of His purpose is the ground of our hope. Moreover, the principle of our hope is the expectation of the fulfillment of His will; that is, His hope begets ours.

If you were to know the Father of glory, the God that cannot lie, you would know His course; that which is of Him, through Him, and to Him. If you were to know the hope of the Father’s calling, you’d possess true hope. If you were to know the hope of His calling, you’d bear within your soul hopes’ fruits – strength, peace, comfort, and steadfastness. Know His hope and have the vehemency to labor in the Lord because your labor isn’t in vain when it cannot be swallowed up by death, rather it is glory. Therefore, know Him, know the hope of His calling – for Him and His are worthy knowing. One day soon hope will not abide, but our expectation will be our reality and His purpose with us will be fulfilled as our state in His eternity!

Look Up,
Josh Strelecki  

“For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and His grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.”

I Corinthians 15:9-10

The line of deadly regret to godly contrition isn’t easy to detect. Yet, it is a line that needs to be drawn and understood. The consequence is a death or a life. In general, regret is a response that results from something done or not done. Regret is pain of mind or conscience. Moreover, regret becomes debilitating when we dwell upon the cause of regret. Grief, uneasiness, and sorrow intensify weighed in a mental, emotional, and spiritual heaviness. For those that trust in the One that inhabiteth eternity, regret is devastating to our life in Christ.

Now, there are numerous conditions and reasons that cause regret. And many others reasons for yielding to regret that result in agony and despair. Therefore, the reader should understand we are examining spiritual depression or Christian regret. Regret that Christians uniquely face.

IF ONLY?

Although regret culminates from a spread of situations, few are prominent. A missed opportunity is one. Whether from forgetfulness, slothfulness, or pride on one hand or from uncontrollable circumstances on the other, by nature we ask this simple question to ourselves, “if only?”

If only I would have been there? If only I would have said this? If only I did this or that? If only I had more time? If?…if?……if?…….if?….. Regret presents itself in many forms and words, “if” being one of them. In this sense, regretful “ifs” are echoes of death. “If” can present potential, possibility, and change; however, with regret “if” indicates loss and that which cannot be changed. Regret, therefore, is a response to something that at the present cannot be changed.

The reality of being unable to control, affect, or influence the past reveals our nature, weakness, and finiteness. Hence, regret itself can be a death when we dwell upon the past. Emotional contemplation of the past as an attempt to, in the corridor of your memory, change that which cannot be presently changed is a waste of time. The fruit of these vain attempts is dejection, despondency, and misery. Depression can result from yielding to that which cannot be changed.

Once again, the circumstances that breed “if only” are innumerable. Thus, as Christians, we are as susceptible to regret as the common man. Yet, unlike our fellow man, we have something to remedy regret with its devastating effects of stress, depression, and never-ending inward pain. Grace is the remedy – abounding, rich, sufficient grace. The grace of God we are in, He bestows and is with us swallows up regret in victory. God dispenses His grace unreservedly because of Christ’s death, burial, and resurrection and the forgiveness it extends upon the believing recipient grants them that even their “regret” be made new.

Paul From Persecutor to Laborer

“For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.”

1 Corinthians 15:9

Consider, briefly, the apostle Paul as a case study. Paul identified himself as “the least of the apostles”, one that is not meet to even be called an apostle. The reason he states this is clear in the text. He persecuted the church of God. Paul’s persecution of those “in Christ before him” is graphically stated in scripture in Paul’s own description of himself. Paul says of himself, “who was before a blasphemer, and a persecutor, and injurious” (1 Tim. 1:13), “concerning zeal, persecuting the church” (Php. 3:6), and “that beyond measure I persecuted the church of God, and wasted it” (Gal. 1:13). Luke, a companion to the converted Paul and beloved physician, would have personal first-hand knowledge of Paul’s injurious persecution that wasted the church before him. Luke narrates of Paul, “And Saul (Paul) was consenting unto his (Stephen’s) death” (Acts 8:1). Paul did not rush to stop the stone-throwers but granted authoritative justification for their murder of Stephen. Paul was at least guilty by association. Moreover, he was complicit in giving the go-ahead for this heinous crime. Luke also accounts, “As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison” (Acts 8:3). Paul didn’t stop with Stephen. Stephen was only the first victim of Paul’s zealous havock of those that were in “the way”. Paul did not show mercy to women, the main caretakers of children; therefore, leaving children without their parents. The persecution was so “great” that if men and women were not thrown into prison, they left their homes to escape the persecution. Nevertheless, Paul, like Pharaoh, wouldn’t allow their fleeing to hinder the satisfaction of his lust. His vehemency against and hatred of the church manifest itself as an angry bull’s boiling blood being “breathed out” (Acts 9:1) into the cool air. Prison would not content Paul and received letters of authority for the “slaughter” (Acts 9:1-2) of the churches. He personally testified to king Agrippa, “…many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities.” (Acts. 26:10-11) Undoubtedly, without the grace of God by Christ’s personal revelation to him on the road to Damascus, there would have been a “slaughter” of ungodly proportions. Then everything changed. What he had done along with what he would have done is enough to depress the soul when the epic Light revealed the darkness of his soul. His once adamant and unrelenting heart fulfilled by the wasting of those that believed in Christ is enough for nightmares for a lifetime. His zeal would become his shame. His profit now his poverty. His havock now his humility. Paul committed unthinkable iniquity all in the name of the LORD. Thus, to Paul’s chagrin he became an ignorant blasphemer – not a very noble fight. Therefore, we garner the sense of Paul’s regret from the undertones in his writings.

After all of this, in light of all this, and in spite of all this he writes,

“…but I laboured more abundantly than they all:”

1 Corinthians 15:10c

The natural response from one ashamed from past sins and wrong-doing does not seem to be reflected in what Paul states. His response seems more like a retort. His writing seems to communicate insincerity. On one hand he honestly and humbling proclaims he is “the least of the apostles”, yet on the other hand he almost is boastful in marking his labour. Simply put, this does not seem like a man that is dominated by his regrets.

The Grace of God

Paul is not insincere in what he says. If so, he wouldn’t have written, “For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.” (1 Cor. 15:9) Rather, he is humbly acknowledging his past iniquity. Yet, Paul does not stay there. He doesn’t unfold the shame and despair it produced or still produces. He doesn’t discuss how it makes him feel or even maybe how others feel about him. Why? we should ask. Because of “the grace of God”. Take careful notice of what he does unfold,

“But by the grace of God I am what I am: and His grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I , but the grace of God which was with me.”

1 Corinthian 15:10

Paul exclaims the remedy for deadly regret by the threefold mention of “the grace of God”. His grace makes provision for sin, contains a manifold performance against sin, and grants fruit unto righteousness. The spiritual things of the new testament detail His gracious provision for sin, that is,

“…for I will forgive their iniquity, and I will remember their sin no more.”

Jeremiah 31:34; Hebrews 8:12, 10:17

Paul was not only a beneficiary of these spiritual things but also was an able minister of them (2 Cor. 3:6). Paul had received “the forgiveness of sins” (Eph. 1:7; Col. 1:14) and God’s disposition toward Paul, now in Christ, was to remember his sin no more.

The remedy for deadly regret is found in God’s forgiveness of our sins. God remembers our sins no more, therefore, God consciously chooses not to bring them up, not to recall them to mind. He doesn’t forget our sins but promises to not “remember” them. What a promise! Of course, He is faithful to this promise because iniquity has been forgiven on the basis of the propitiatory sacrifice of His Son on our behalf. He doesn’t sweep our sin under the rug, rather His perfect justice against it was met by the Lord Jesus Christ when Christ bore the wrath of God deserved and reserved for us. Therefore, in love toward His Son and toward us He will remember it no more. This provision for our sin justly and holily provides a righteous performance to those that believe for the forgiveness of iniquities and to remember our sin no more.

This grace, mercy, and love Paul knew. It was revealed to him on the road to Damascus and beyond. God’s grace was the foundation to address those things he would now be ashamed of. The cross of Christ is where that shame would begin and where it would end.

The grace of God would not only grant forgiveness but would be an influence, a power that would effectually work in Paul. The relationship between God’s grace to forgive and to work in us provides a holy communion with righteousness as its’ fruit. Paul professed that the true source of his abundant labor was because of the grace bestowed upon him. Therefore, Paul’s past was not a hindrance to God’s future with him. God’s grace provided for his shameful history and would be the author of his fruitful future.

Learning The Grace of God

“Those things, which ye have both learned, and received, and heard, and seen in me, do: and the God of peace shall be with you.”

Philippians 4:9

One way we understand the grace of God is through the case study of Paul. Thus, the God of peace has bound Himself to the things He taught, gave, told, and displayed to Paul and have become the things we are to learn, receive, hear, and see. These things we are to do! Surely, this is true as it relates to our sin and the regrets it can produce with all its debilitating fruit. By God’s grace, we can acknowledge the past, wrap it up in His forgiveness, and not allow it to deter the future. Instead, His grace provides for a future that redounds to the glory of God.

May we learn from Paul. To dwell on the past causes failure in the present. Bemoaning the past cripples your present and prevents your future. If what was done in the past is regretful, recognize that there is nothing you can do to change the past, but labor to make up for it in the present. Don’t put energy in the past, but into the present. Take yourself in hand, stop being irrational, and wasting time, but redeem the time you have. As you consider what you once did, exact who you are in Christ upon it. Finally, stop occupying yourself with yourself and be occupied with Him – look at Him and you will soon forget yourself. Don’t receive the grace of God in vain, but labor together with Him!

Look Up,
Josh Strelecki, Pastor-Teacher

“But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:”
{1 Corinthians 2:6}

It pleased our Father to have all fulness dwell in Christ. Therefore, in Christ dwells the fulness of the Godhead bodily. Christ would bear and does bear in His body God’s fulness. Such thoughts communicate the intimacy between Father and Son. Wherefore, this pleasure of our Father benefits us when the Father made all that fulness, that is, Christ unto us wisdom, righteousness, and sanctification, and redemption. Therefore, we not only learn in Christ what that fulness consists of, but to have such fulness dwell in us bodily to the measure of the stature of the fulness of Christ is God’s riches of glory to us.

The Father of glory good pleasure in Christ would make Christ the Lord of glory. Therefore, in Christ are hid all the treasures of wisdom and knowledge. Now there are some basic tenets to this glorious wisdom in Christ that help us in not being beguiled from it. In 1 Corinthians 2:6-7 Paul compares human wisdom to that of God’s to enlightening the eyes of the Corinthians understanding to steer clear of worldly wisdom and to have God’s wisdom find its pleasure within them. Two basic things does Paul bring up; that is, 1) there is a wisdom that proceeds from princes that are “of the world”, compared to the wisdom that proceeds from God that is not “of the world”, and 2) there is a wisdom that “comes to nought”, compared to the wisdom “ordained before the world to our glory”.

The wisdom of the world is therefore constrained, limited, restrained, bound, and confined in its constitution. Being “of the world” it is earthly, temporary, and fleshly. Yet, the wisdom of God is therefore free, unlimited, and abundant. Being “of God” it is heavenly, eternal, and spiritual.

Paul specifically points out the “end” of the world’s wisdom to that of God’s wisdom. Paul uses man’s faculties of comparison in the context of purpose and results to appeal to God’s wisdom. The Corinthians are so influenced by the immediate results of the wisdom of the world; that is, what the wisdom of the world comes to in this world that they cannot see anything beyond it. Yet, in view of the risen Lord Jesus Christ we have access to wisdom that is hidden to the world. In comparison the spiritual things of the world that result in temporary gain will “come to nought”, but the spiritual things of God may not result in temporary gain but are ordained “unro our glory”.

Paul speaks wisdom to unbelievers and more wisdom to believers. The Corinthians had benefitted from the wisdom of Christ crucified; yet, became entangled in the affairs of this life, the surfeiting of the world, and fleshly measurements. They began to settle for dust when glory was to their access. How foolish? Such foolishness led to their divisions that manifested their folly all the more. The Corinthians would be left with a choice, persist in this folly of adoration for vain glory, or repent and participate in the learning of Christ and the riches of glory, which is Christ in them, the hope of glory. Which do you choose? Do you really? Right now is, as it was with the Corinthians, time to “awake” and walk circumspectly, not as fools embracing perishing wisdom from perishing me, but as wise cleaving to God’s wisdom unto His and our glory. To God be the glory forever. Amen.

Look Up,
Josh Strelecki, Pastor-Teacher

“But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto Him: neither can he know them, because they are spiritually discerned. But he that is spiritual judgeth all things, yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.”
{1 Corinthians 2:14-16}

Paul quickly discerned the root issue of the divisions at Corinth was not the declarations that they were “of” a mere man, but the wisdom that supported and bolstered such foolishness. What would it take for the Corinthians to see what they were wrongly esteeming? What would it take to be untangled from the cords of the temporary, from the chains of earthly viewpoint, from the leanness of the natural? The answer to this question Paul also discerned. Paul discerned this based upon what he received, that is, God’s wisdom. God’s wisdom was the answer.

Paul, by inspiration of the Spirit, would by comparison enlighten them to the depth of the eternal, to the freedom of heavenly wisdom, and to the riches of the spiritual. God would have the Corinthians know that which “He prepared”, that which He “ordained before the world unto glory”, those “deep things”, those things “freely given”. Therefore, they would not need to work for them for “God made” them. They would not need to think them up for they are granted by His divine authority. They would not have them in measure, but to be enjoyed in their wealth. Also, they would not need to pay for them, for they were bought by the blood of our Savior!

Further comparison would put “man” and the men the Corinthians they looked up to in their place. The “natural man” doesn’t receive the things that God reveals by His Spirit through the writing of Paul. The “natural” doesn’t discern the spiritual. Sure, the natural has their own spirit, but upholds the natural. Therefore, he cannot “know” the things God has “for them that love Him.” They have not been given access to knowing “all things”. The “natural man” is in an arrogant and ignorant position, foolishly promoting his and the world’s wisdom as superior while rejecting that which is superior.

God has had Paul express this superiority by describing God would “destroy” the world’s wisdom, thereby they would come to “nought”. Since the world’s wisdom comes from man it exalts the man that discover it being derived from their own genius, their own imaginations. Therefore, it is limited and restricted to whom pay up; but for us that are spiritually discerning we see more than that, that is, it will perish, be destroyed, and has no glory. Simply put, man’s wisdom is no match for “the Lord of glory”.

Wherefore, in comparing spiritual things with spiritual, the natural man cannot judge all things that which the spiritual man can do. Also, the spiritual man is judged by no natural man. These “natural” men do not possess “the mind of Christ” to be able to “instruct” the “spiritual” man. Oh glory! We have the mind of Christ to know all things, judge all things, and be able to instruct the natural for their good. Such honor needed to be understood by the Corinthians and by us and also needs to be handled with gratitude instead of boasting. Such honor to have the mind of Christ carries with it not only the knowledge we ought to know, but the wisdom of how to employ it with godly manner and disposition for its full profit. May we press forward to know what we have, that is, “the mind of Christ”!

Look Up,
Josh Strelecki, Pastor-Teacher

“To God only wise, be glory through Jesus Christ for ever. Amen.”
{Romans 16:27}

God’s wisdom is expressed, manifest, revealed throughout the testimony of history. “The LORD by wisdom hath founded the earth; by understanding hath He established the heavens. By His knowledge the depths are broken up, and the clouds drop down the dew (Pro. 3:19-20).” Each “day unto day uttereth speech, and night unto night sheweth knowledge” (Ps. 19:2). His wisdom in creation is foundational, creative, and well-known. So well-known, “there is no speech nor language, where their voice is not heard (Ps. 19:3). The wisdom continually shewed transcends language barriers and ascends the mind to the glory of God. Moreover, God’s wisdom is by and through Jesus Christ. God’s Son, Jesus Christ is “appointed heir of all things” (Heb. 1:2) and “by whom also He made the worlds;” (Heb. 1:2). Jesus Christ is “the brightness of His {God’s} glory, and the express image of His person, and upholding all things by the word of His power (Heb. 1:3).” “All things were made by Him; and without Him was not any thing made that was made (John 1:3).” Wherefore, we see “God only wise” “through Jesus Christ” in creation. In Proverbs wisdom takes on a persona that is Jesus Christ, subject to the will of the Father in creation.

“The LORD possessed me in the beginning of His way, before His works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet He had not made the earth, nor the fields, nor the highest part of the dust of the world. When He prepared the heavens, I was there: when He set a compass upon the face of the depth: when He established the clouds above: when He strengthened the fountains of the deep: when He gave to the sea His decree, that the waters should not pass His commandment: when He appointed the foundations of the earth: then I was by Him, as one brought up with Him: and I was daily His delight, rejoicing always before Him;”
{Proverbs 8:22-30}

Yet, man, God’s help meet, “glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened (Rom. 1:21).” Man persisted in themselves and their self-profession of being wise. Of course, such wisdom is foolish in the eyes of God and was a matter in which He would address. “The world by wisdom (really their foolishness) knew not God, it please God by the foolishness of preaching to save them that believe (1 Cor. 1:21)” God will shew He is the only wise God, “for it is written, “He taketh the wise in their own craftiness.”” Man’s wisdom will be their own destruction. Man’s wisdom is vain (1 Cor. 3:20), is foolishness with God (1 Cor. 3:19), yet it pleases Him to save them that believe the preaching of the Cross. God has made Christ to be wisdom unto us. We, therefore, do not need the wisdom of the world, a wisdom that takes away from God’s wisdom, a wisdom in which is going to be brought to nought.

“that no flesh should glory in His presence…that, according as it is written, He that glorieth, let Him glory in the Lord.”
{1 Corinthians 1:29, 31}

Look Up,

Josh Strelecki, Pastor-Teacher

The historic echo chamber of fleshly wisdom of the world has and continues to unveil man’s utter foolishness to address the substantive conflicts of each subsequent day to provide everlasting results. Man’s search for worldly salvation and peace always quickly turns into individual, partisan, or national self discovery. Moreover, religious groupthink is so malleable. Religion is simply fleshly wisdom masquerading with disfigured faces for a mask and piety as its garb. Whether it be unmasked or not, fleshly wisdom’s sum is division, destruction, and dissolve. The antidote – “fasting”.

The Bible reveals various kinds of fasting, yet fundamentally fasting is deprivation. God’s fast is deprivation with purpose. There is willful and forced fasting. Forced fasting results from suffering and persecution (2 Cor. 11:27). Willful fasting, beyond proposed health benefits, is typically known as religious fasting. The willful forfeiture of food, drink, or some pleasure is the basic tenet of religious fasting. Christian fasting has its own cause and goal. The cause – God’s Word. The goal – to learn more of our continued dependency in Christ. In general, the cause and goal are noble. I agree with the cause; however, does the goal meet God’s fast? Before we get to that let’s briefly discuss causes and goals of fasting that come short of the aforementioned measure of nobility.

During the Lord’s earthly ministry, in His foundational sermon on the mount, Christ provided doctrine to the multitudes as rain from heaven and as distilling effects of dew (Deut. 32:2). Christ’s authoritative doctrine (Matt. 7:28-29) was the wisdom from above (Jas 3:17). Why was this wisdom from above? First, it is Christ that cometh from above, from heaven (Jn. 3:31). Jesus, although made of a woman (Gal. 4:4; Isa. 7:14) in no uncertain terms proclaimed, “…I am from above…I am not of this world” (Jn. 8:23). Secondly, Jesus Christ is the Word (John 1:1). He is that wisdom “set up from everlasting, from the beginning, or ever the earth was” (Pro. 8:23). Christ always was and was from ever the earth was, therefore, wisdom from before the earth was is the wisdom from above. Moreover, Christ’s sermon exposed the leaven of the Pharisees (Matt. 16:11) with all its filthiness and superfluity of naughtiness (Jas. 1:21). Christ’s sermon was the commencement of His public ministry with the engrafted word. One of the issues the Lord corrected was the Pharisees fasting (Matt. 6:16-18).


Religious Fasting

Jesus exposed the hypocrisy of the Pharisees fasting. The cause of their fasting was – self. The goal – the reward of public approbation. The Pharisees wanted to be seen of men. According to Jesus in Matthew 6:16 the Pharisees “disfigure their faces, that they may appear unto men to fast.” They weren’t even depriving themselves. They simply put on a shew and a fair shew of the flesh it was. Temporal reward by their fellow man. The height of their fasting had reach a new low. Their fast no longer met the criteria of their fathers that Isaiah indicted back in his day.

“Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high.”
(Isaiah 58:4)

Their self affliction for the commendation of men, worthy to be judged, was not only reproved, but corrected in rhetorical fashion.

“Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD?”
(Isaiah 58:5)

God’s Fast

Isaiah 58 is paramount to the Son of God providing correction of the doctrine of the Pharisees concerning the fast, to unshackle and loose the fast from their false doctrinal grip, and proclaim God’s fast in line with Isaiah 58. The Lord as recorded in the rest of Matthew 6:16-18, but also the rest of the chapter will teach us how to view riches, possessions, and goods. All of it taught on the backdrop of discussing the fast. Such teaching freed them from hoarding their possessions, freed them from their ungodly carefulness in serving mammon. All of this put together would be the foundation to teach God’s fast as detailed in Isaiah 58:6-8

Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke?
Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?
Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward.

The chosen fast of God isn’t to be mistaken with the willful, but ungodly religious fast. I suggest to you that God’s fast is willful, but isn’t that of learning more of your dependency in Christ, but rather a shewing of your dependency in Christ. What does that mean? God’s fast is particular and not a time of learning through knowledge and self-experience or self-deprivation. God’s fast is particular for a time of proving what you are to already know through selfless-experience and selfless-deprivation that leads to selfless-help. God’s fast is gospel. God’s fast is grace. God’s fast is charity. Consider 2 Corinthians 8:9,

For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

God’s people whether believing Israel in time past and in the time to come, or the body of Christ today are called to this fast. The Body of Christ is called to condescend of men of low estate, not just think of our own things, but esteem the things of others more highly than our own. God’s fast isn’t simply a readiness of the will, but a performance of God’s grace understood to those in need.

We are to loose, undo, free, and break the burdens, bands, and yoke of the oppressed. Although their are many lines of oppression today some are fabricated. These lines need the discerning eye from God’s Word to see if such lines are actually fault lines that shift and move and not the stable lines revealed in God’s Word. Nonetheless, oppression looks different and comes from various sources; however, sin is the greatest oppressor of them all. We are to fast. We do so by proclaiming the gospel that offers the forgiveness of sins to those dead in their sins. We do so in the church by restoring one in a fault. We do so in the world by abhorring evil and being given to hospitality. We do so by bearing burdens, not pleasing ourselves, but having their reproaches fall on us and so fulfill the law of Christ. We do so by loving our neighbor as ourselves.

We are to deal, bring, see, and cover the hungry, poor, and naked. We do so as if we nourished and cherished our own flesh. We are not to hide from these people and even if our enemy hunger we feed them, if they thirst we give them drink. We shine as lights to them, to in effect enlighten their heart by deed, to prime the heart for the light of the glory of God in the face of Jesus Christ that shines in dark hearts when we marry those deeds to the utterance of the word of His gospel.

A Call To God’s Fast

While the church, especially the American church, attempts to use the perverse and crooked nations with their corrupt policies to change the nation and the world, we are called to God’s fast. When the church uses the institutions of God that God didn’t mandate His people to run, especially in this dispensation of grace when He isn’t nation building, but body building (that is, the body of Christ), the church subjects itself to an institution; thus binding itself to something that it isn’t by God. The church is itself an institution of God needing no foreign or domestic policies as it adheres to heavenly mandates. Just as the typical Christian that fasts does so to learn dependency on Christ by engaging in a self-experience, so is the political Christian that fights against an ungodly government to do godly things. Neither provide substantive benefits. Each is delaying what we ought to be doing already.

Do we need the government and legislature to participate in God’s fast? Do we need proper democracy to walk charitably? Do we need the republic to abound in well-doing? Do we need the constitution to freely proclaim the gospel? The church of God must open its eyes and do God’s business and not the business of country and countrymen. We have a calling revealed not from the inspiration of the pen of numerous John Hancock’s back in 1776, but from the inspiration of the Spirit through the pen of apostles and prophets canonized in the ancient scriptures. We have provision and freedom not granted to us a few hundred years ago on July 4th contained in amendments, but granted to us a couple thousand years ago on Calvary contained in the teaching of grace.

Bond or free we are called to fast, called to use our liberty in Christ by love serving one another. As much as I am thankful for temporary, earthly freedom maybe its time we stop fighting for it, lay down those arms and start fighting the good fight of faith, pick up the sharp sword of the Spirit. Are we wasting our time fighting for something we ultimately are not dependent upon to carry out God’s fast? Is it the job of the crooked and perverse government via the say of the children of wrath to fulfill God’s fast? Or is it the calling of the church through love of Christ constrainment to fulfill it? Will all our energy to save a nation amount to God’s intended result? Or is their a better way, a more excellent way to spend our energy, to labor with God in His business, His operations, His will, and His purpose? I suggest to you and implore you He needs not the government, but has called His church in spite of government to be faithful stewards of His things.

Is it possible that we fight to save a nation because we deem it easier to do God’s good works with it? This is a thought only derived from Democracy. A thought that needs to be taken captive to the obedience of Christ and not justified by man’s use of God and the Bible in human government. Have we become dependent upon it to educated our children, to direct the masses of our morality through law, knowing that the law is weak through the flesh, surely human laws cannot bring about righteousness? Yet, has God promised for it to be easy? I declare He promised the exact opposite, that is, we would suffer. Do we cherish something that a nation gave us that God never did – freedom from suffering, freedom from tyranny? Do you have a verse for that? Do we fight and worry for something not given by God – freedom from suffering? Are we found fighting against God? Are we bypassing His fast which He has given to us for something He hasn’t – freedom from suffering? What does this say about us in view of His Word? What does this say about what we think about suffering, this life, our hope, the God of all comfort? Moreover, what does this say about us actually keeping God’s fast? If we fight for something that we are not told to fight for, will we fight for something we are supposed to fight for? Truly, the good soldier of Jesus Christ doesn’t get entangled in the affairs of this life. Do you know the affairs of this life to the affairs of the life to come, those that will last forever, those which God’s fast has us engage in?

Share the gospel, distribute to necessities, bear burdens, abhor evil, cleave to good, overcome evil with good, live quietly, live peaceably, walk in the good works ordained before the world to our glory, all of which do not need the approbation of men. Earthly freedom is only as good as godliness fulfills it and godliness doesn’t need it in order to be fulfilled. Therefore, earthly freedom isn’t the greater, but the lesser, godliness is the greater profitable unto all things. With sober mind may we engage in the affairs of the life to come now, then we will be found waiting for Him and for Him to do what only He can do, that is, save the world. It’s time we start participating in God’s fast.

Look Up,

Josh Strelecki, Pastor-Teacher

The time for edification of Christian’s has never been more important than now. The season we are entering demands all the more, a strong, resolute faith in the Lord Jesus Christ, as well as, a profitable faith for all men to see. Now is not the time to cower and evade the call of our Captain to fight the good fight of faith and war a good warfare. Beloved, we must put on the whole armour of God and stand. Put on the whole armour of God to be steadfast with the truth and equipped to endure the fiery darts of the wicked. Guard yourself with a sacrificial love that endures all things; a charity kindled by the Cross of Christ, aflame by His abounding grace toward our neighbors, even our enemies. We will be tested on the field of our lusts and affections for this world to manifest that we are immovable. Strong because of our love for the heavenly world and its only King. We don’t “study the word” to become scholarly, but to know Christ and have Him manifest in our flesh as we become consumed with His message and love. The world doesn’t know Him, but is ripe for the knowing. The world hates more and more Christians, but is ripe to see a love that doesn’t repay evil for evil. The world judges us evil doers, but is ripe for us to commit our souls to Him that judges righteously. The world lacks hope, but is ripe to see our joy in the hope of the glory of God.

We have seen like never before that we cannot put our hope and confidence in government, politics, or even constitutionalism. These things have failed to make the impact we so desired for them to make. Government isn’t the church. Politics isn’t the mechanics of God’s ways. Constitutionalism isn’t our authority. Yet, now isn’t the time for the faint-hearted, down-trodden, or discouraged. We are the church of the living God, the pillar and ground of the truth. Now is the time to pick up our torch, the word of life, walk as children of light and blaze forth in the darkness and so shine as the sons and daughters of God. Now is the time to wield the most powerful weapon known to creation, the word of God – to cut and heal, to damn and save, to shew death and manifest life. The soldier that knows its sharpness is confident that it reaches beyond symptoms and cuts straight to the heart, penetrating the dead soul of its potential brother and sister. We must get practiced, we must prepare, and we must engage for the glory of Christ, the winning of lost souls, and for our glory – not shame.

My prayer is that you will come to know Christ even more this year, boldly proclaim His name, and be careful to maintain good works which are profitable to all men. My prayer is that this platform, one measure in an ocean of sound content available, will be an encouragement to you, a refreshment for your bowels, and strength to any feeble knees.

The grace of God given to Paul for the Gentiles is glorious. Its glory is like the radiant colors manifest by a ray of light streaming through a diamond. The grace of God given to Paul is manifold in its objective, but single in its purpose.

The grace of God in Christ was the influencing factor in making His unsearchable judgments concerning the fall of His nation Israel and the Gentiles. God was in Christ not imputing their trespasses unto them, reconciling the world unto Himself. Instead of the wrath to come and the imputation of the world’s trespasses against them, a day of grace resulted. Although God didn’t change the world, His relationship toward the world did. He judged to endure with much and all longsuffering man’s vain imaginations, to forbear their vile affections, and shew His goodness in the face of this present evil world. Instead of vexing the world in His sore displeasure and speaking to them in His wrath He was and is merciful. The world was fitted to destruction, His wrath revealed, and the world worthy. For His wrath was long overdue for they rejected God and God judged to give them up, give them up, and gave them over to their reprobate mind. They sought not to retain God in their knowledge. He suffered them to walk in their own ways and winked at the times of this ignorance of the Gentiles. The only significant times God used the Gentiles in the past were as His servants, as Israel’s enemies, to impute Israel’s trespasses against them. This then was there only hope to be influenced by light. A light that was dimmed by Israel’s disobedience. The Gentiles in the past were without God in the world, without hope, and strangers from the covenants of promise and aliens to the commonwealth of Israel. Yet now, God commandeth men everywhere to repent. God’s unsearchable judgment given and revealed by Paul’s writings provided for God to have the dispensation of the grace of God toward the Gentiles.

Yet, the grace given to Paul also entails that salvation has come to the Gentiles through Israel’s fall. Instead of Gentile blessing coming from the root of Jesse rising to reign over the Gentiles, the Gentiles that believe are justified from all things, from which all could not be justified by the law of Moses. Israel’s spiritual things would be extended to all them that believe and the riches would be accessible to the world, to the Gentiles. God would make known the riches of His glory on the vessels of mercy – those that believe in Christ.

All of this has a single purpose, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. Believers are accepted in the beloved and given the Spirit of God to be accepted of Him when we are present with the Lord. For one day we will give an account of ourselves. In truth, God’s grace in the sanctifying work with the Gentiles today will one day be offered up and received up in glory, to deliver the creature from the bondage of corruption, and be His vessel to reconcile the heavenly places to the praise of God’s glory!

Look Up,

Josh Strelecki, Pastor-Teacher