Month: July 2024

There is not one thing nor matter particular or peculiar to man that is not addressed affirmatively in, and by, the Lord Jesus Christ. And the man made spiritually alive is no less made alive to an awareness of these matters. Would it be too bold to say there is no avoiding the consciousness of them to whatever extent the Lord allows and ministers? I think not.

For an apostle neither naive nor timid in his expositions once said that in matters of judgment that “even” the least in the church should be able to fulfill such matters of judgment with a fit discerning as to uphold righteousness. What is made theirs in Christ, by bequeathal, is some knowledge of life and death, some sensing of righteousness and unrighteousness, some discerning of scheme vs the plan of God revealed in, and through, and by His Christ, Jesus.

And in regards to scheme(s) he was so bold as to say:

Lest Satan should get an advantage of us: for we are not ignorant of his devices. (schemes)

Not ignorant of his schemes.

If taking such to the extreme of scheme, even as undone, conquered over, the setting free of those once bound to it by Christ’s victory, the writer here says:

And deliver them who through fear of death were all their lifetime subject to bondage.

Deliver them made subject to bondage through fear of death.

In this stripping of weapon(s) by exposure of scheme the writer of the Revelation of Jesus Christ records these words as spoken by the Lord Himself:

I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.

What was once held by another is stripped from him and now in full possession of the man (and by the man) who has overcome in every aspect any power once wielded by deception(s) that could accrue to their scheming usage. Any mystery as far as hell and death by which man could be maneuvered is exposed in, and through, the light of the Christ. It is little wonder then, that an apostle looking deeply into His Lord would see the scheme(s) exposed in such light.

He saw. He knew how terror of isolation abetted the unholy fear of man. How seeming failure spoke of matters of death and visible success contrarily spoke of matters of matters of life…by scheme. How a man could be maneuvered in the seems of things to turn right or left according to their appearance to him and what was made to appear resident in each.

A large life (abundance of possessions) was made to seem as speaking of an invulnerability and favor, while the destitute, having little between themselves and the grave, smelled of death and abandonment to isolation.

The apparently “wise” (even the apparently pious) also seemed to have a storehouse for their drawing upon to keep death in form, at bay. All these little deaths kept directing man as signposts along his way “do not go this way, death awaits”…till finally he be captured by that great death.

This has not changed in working except to the man delivered from their deceptions who is now made able to face such without any illusions, and in knowledge of Christ and His work(s). Large does not mean eternal, success before man does not mean anything (and in fact may mean nothing more than the seeking after it, which is itself death at work) and longevity as once testimony of a thing’s establishment in truth can also be easily exposed as built upon the most fragile foundation. All and everything that once spoke “life and favor” by illusion is now exposed in light. The Lord is not discontent with a “little flock”.

To not know by some entrance provided into the experience of Christ of these matters does not mean a man is not appointed to them. He may just not have come to know them…yet. He may still be “playing” in the land of appearances for whatever time God has allowed and appointed to him.

He may have little grasp of their depth and have little appreciation of such matter experienced in Christ where His cries of “Eloi, Eloi, lama sabacthani” came forth and are not yet recognizable to him as also expressed by this apostle, here:

But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

The touching of a despair and despairing of all things of self…even self sensing, that God alone show forth His power to raise the dead.

Some may say, and no doubt will, and do, “I only want to know of life…this talk of experience of despair is too foreign to what is held, and I hold, as the experience of life in Christ.” Yes, our tendency and desire is often toward the apparently strong appearing, the self assured one, the fully confident (though often only self confident) one, even forgetting, or having never seen:

For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you.

This matter of carrying about both the dying of the Lord Jesus and the life of the Lord Jesus to some or many may seem ir-resolvable paradox or a mumbling about matters too esoteric to be understood. But the apostle knew it. And he knew it was not alone appointed only to his understanding.

Every broadcast of truth yields a fruitful harvest.

And so in his boldness, even abetted by what he knew to call the “terror of the Lord” he was made to persuade men. Even to such end as all so called as he might not miss out on the all to which they are called and made prepared to receive in and through God’s Christ.

Therefore let no man glory in men. For all things are yours; Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; And ye are Christ’s; and Christ is God’s.

Embrace who embraces you, even with all things.

If, or when we consider that with which we have been entrusted, that is the gospel of God containing all mystery and things once hidden from time(s) past, we come to realize we have been taken out of time. Quite literally, as ones once occupying time and a place, and as a fish in a river can be caught and removed, we have been plucked from a place and manner of existence into this place we now call true life; that is the Kingdom of God. It is the deepest of truths we are actually given to prove out, even in much experimentation, to know it as true. In that sense we are all scientists proving out each “if” we find of hypotheses presented in our growth. And acknowledging such growth is only of God.

But not only so. Where once we found ourselves with some familiarity, or even some ease of navigating in the old in practices and habits ingrained by repetitions, they begin to have a strangeness about them, an ill fitting and impracticability that is becoming more and more apparent. Additionally, and O! so wonderfully, the new place (which is in Christ) has not what we might label too casually as a familiarity, but rather some unspeakable quality of a “homeness” about it that would almost belie the very truth that it is and remains always new to us. As comforting as it may be to us, even if in coming to some comfortableness about its occupation, there is never any sense imparted of “I am now where certain matters can be taken for granted”. We learn the difference between knowing and presumption. And it is of course this working upon us by the love of God that is all of this accomplishment. I tell you nothing “new” in the sense of information.

“God gives the increase”, one said a while ago. Whether a long while ago or little will depend upon one’s hearing and how devoted it is to time’s framing of all experience per history. There is no situation we will ever encounter, no matter how we may frame it to will or desire in which this is not so…God’s giving of increase. And we do encounter desires here, we do encounter will here, but we dare not be lulled into any sense of our own doing as producing of result, especially growth. Yes, we pray. Yes we entreat. Yes we speak, prophesy, encourage, or warn, caution and/or have some desire of good product even when speaking in matters of, or by, instruction. And inclusive of all matters we might describe as care, or expression of caring. But we dare not take to ourselves any responsibility in it, to it, or for it. And only the novice does not yet see the great comfort and relief in such attitude. Even such tender ministry of comfort and relief to us as experienced in coming to such attitude.

What is meant by this? All is under the Husbandman’s care and tending. But first we must be made aware of this in our very own selves and souls. From there, in gathering, it becomes the attitude in, and of, the church. Poor indeed are we if we do not know this. That if, of His body, we do not yet acknowledge (have something in and of knowing) that in all things it is Christ’s care alone for His own body that is in all exercise to it and for it; we will think a “we” or an “I” has done such thing. This is antithetical to a matter we, again, dare not relinquish by any means…Christ’s speaking:

“I will build my church…”

And as it is uncompromisingly true in any and all particulars to it, the church; each member must be brought to acknowledge (have a knowing) of its veracity. There is no church that is otherwise minded. Such that may appear otherwise for any time as God may allow, will find gates of hell in full prevailing over it eventually. “It” will be stopped. For the stop is already “built into it” so to speak, by any notion of it being man’s doing. And let the ignorant be ignorant.

Will we find labors as believers? Of course. Will we find labors as individual stones gathered into a holy habitation for God to inhabit by His spirit, that is, the church? Again, of course. But I may say with all otherwise convincing as may appear contrary to it and without any fear, no labor will come as more necessary, nor more resisted by the necessity of its most strenuous exercise, than resisting the taking of any credit for any growth, or good product as we may call it if seen, than this labor. And all the more will be the floodgates of hell opened to anything and everything that by any of man’s claim of establishing is presently in being of beholding.

And I have little doubt that to many this appears unspeakable.

And again, with little doubt, I am sure some will point to Paul, claiming to know him or of him enough to say…”But wait!” and go on “Did not Paul appear to have some delight in this saying, even claiming to himself some wisdom?”

According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ.

We need to look again, and hear again, even if need be from Paul, of his saying in that which is being said. You say you like context, you want context, but do you? Can you place it in the context of the man’s words? Even his speaking if there be any claim of any knowing of Paul enough to find his words salubrious? To even repeat them? Paul is as hidden to the eye and apprehensions of man as is Christ himself, being in Him and hidden with Him, in God. For we know no man, nor can, as after the flesh.

And I have little doubt this is again to many…unspeakable.

How to say what I cannot say apart from entering that peculiar place where I make this incontrovertibly true to both myself and any hearer is, at very least, if not daunting…both interesting and in some ways, fascinating.

The question is both a matter of honesty and of some necessity for consideration, if any has even the slightest notion of integrity as being both an estate of being purely honest, and therefore true to itself, which is of the “moral sphere”; but also some estate better related and understood by some form of mathematics if accepted as true in function(s). That being the total integration of all matters into a “one”, an integer assigned some numerical value of which, as prime description, serves as more than simply a mathematical descriptor. The “prime” one. Not even first as in sequence…but first always and forever over all.

Simply, the “one” in which all things are. The first cause(r) in which all other causes not only exist, but that each or any subsequent cause cannot be separated “off” or by definition for discrete examination.

Consistent and unbroken in consistency to itself throughout so that no part that might be perceived of it (even if erroneously assumed to be able to be perceived) can be extracted for any defining to set it apart from any other matter of it so (though erroneously) perceived. There is neither either/or in it nor “this and that”, in it. All is perfectly and uninterruptedly cohesive both to and in “itself.”

And though far more than “blended”, that may be the point of concession one must make as a man for best impartation of the matter. For if it be, only that “it” is discerning of itself if there be to any particular. “It” is the sole eye that can see itself. And know itself.

And I trust, the wiser of any even with some piety attached have both an inkling of what I speak of as “God”, and, if any piety, also have some inkling that treading so in, or to, any referencing of that “God” as an “it” or even itself, is far more than vanity, but barely avoids blasphemy. If it does at all. It may be wholly so, as only that God would know.

And “He” also would know (as sole true knower) whether for me it is presumption or just “too late in the game” to consider otherwise; by such arrangement of His allowances ordained (to me or any) that must and unavoidably have brought me (or any) here.

Since “He” as all cause cannot be said by any subsequent cause to have included or have inclusion of what we would call “accident” (for one would have to stand antecedent to determine “rules of action”…and none of us do) each of us is all and only left at any particular point to “where we are”.

Another, venturing in his understanding, said it best in some grasp of grace associated with his “own” being:

But by the grace of God I am what I am.

Therefore what (or can “what” as such exist) not saying it?

This is also that place of un-tenability mentioned in first paragraph, a doing of what cannot be done. There is no “being” as such, except in and of that “integer”, that is not by allowance. And if by allowance, what does not consider itself so, must therefore consider itself…as that integer. And what is therefore allowed of “that One” must also be in all, and fully purposed of that One. And some men not only think, (for as “a” man I, and any, are allowed to know what “man thinks” even of his own thoughts) but act according to their “own will” toward purpose, and with intent.

And here is where this exquisitely and unutterably deep phrasing holds all sway:

For the creation was subjected to futility, not willingly, but because For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope;;

Some”one” has purposed all matters of creation to a frustration, a futility, a vanity inescapable, even locking it “all” up to it. All is made to be a dog chasing its tail. Here any and all will “of the creation” is totally and manifestly displayed as not merely inconsequential, but totally void of anything over itself by will exerted in that creation.

It is “what it is”. Subject. Not merely as subject, but in all bondage to itself according to the will:

“… of Him who subjected it in hope;”

Yet before the abysmal despair of being assigned all frustration, all purposed frustration that might so totally consume a soul to abnegate its own self; hear, for the love of God hear. For we are not left (as it would seem almost irremediably) by this unutterable phrasing of truth (do you believe Paul “saw”?) if we are made able to not neglect but one word: hope.

We are given to hear (if we are given to hear) a matter all may, if made able, take comfort in. That despite the “locking up” of all things in creation by He who is above, beyond, “outside” of all creation as even Creator of creation in His locking it up; but that He with such locking “allows” (in that unutterably deep and inescapable “locking”) a glimpse from “outside” to that and those “inside”, that in Him is…hope. Without that word given in the darkest defining of our own estate (as it does seem “dark” to be bound to frustration, does it not?) what “hope” at all could be had?

We have hope only by His giving of it…even into that acceptance of “our” estate. We are delivered from…in our acceptance “of”.

Paul understood the necessity of being fully made “receiver” only, no matter what may come to persuade otherwise in pride for the purpose of plunging into all pride:

“What do you have that you did not receive…?”

And if one or any would say “I have hope…” he must come to understand such is only as a matter received as from another, lest, thinking it self generated and being brought to reliance after some fashion of the self’s ability to manufacture, he see such (artificial) hope dashed to pieces. There is no hope from the “self” but only a masquerading.

Do you see this meshing of the unutterably deep and (to us) darkly deep with light here?

And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt.

If you know Achan, his doings, his taking of things forbidden and to be devoted to destruction and which brought the speaking of and thence the hearing of:

I will not be with you anymore unless you destroy whatever among you is devoted to destruction.

Then and only then will the place of all once shaming become a source, a door, of hope.

If one is yet terrified of shame, he may not yet be made able to see glory.

Till then perhaps this may not be understood:

Let us go forth therefore unto him without the camp, bearing his reproach.