Revelation of Christ and continued illumination of God’s Word are integral for life and development in the discipleship. Acts 9:1-19 tells the story of Saul (who became Paul). Saul was a ruthless religious fanatic who thought imprisoning and murdering disciples of Christ was a God-sent holy ambition (Acts 9:1). Saul had previously overseen the murderous stoning to death of a disciple called Stephen (Acts 7:54-60). Now he was commissioned by the high priest for the same purpose in Damascus (Acts 9:1-2). What Saul could not foresee, even the Church for that matter, was an encounter with Christ on the road to Damascus (Acts 9:3-9). This encounter included a rebuke (vs. 4-5), “And for three days he was without sight, and neither ate nor drank” (vs. 9). Having to be guided to Damascus by the men traveling with him (vs. 8), upon arrival, even the disciple Ananias, who had received a vision from God (vs. 10-16) was fearful to host Saul. Verses 17-19 depict Ananias laying hands on Saul, praying for him, with a mentioning of “something like scales fell from his eyes, and he regained his sight” (vs. 19). In verse 19, with regained sight, “he rose and was baptized; and taking food, he was strengthened.” The next sequence of events are spectacular! Saul “immediately proclaimed Jesus in the synagogues, saying, ‘He is the Son of God’” (vs. 20). Which shocked everyone. Verse 21 reads, “And all who heard him were amazed and said, ‘Is not this the man who made havoc in Jerusalem of those who called upon this name? And has he not come here for this purpose, to bring them bound before the chief priests?’” Nonetheless, “Saul increased all the more in strength, and confounded the Jews who lived in Damascus by proving that Jesus was the Christ” (vs. 22). Saul’s roadside encounter with Jesus, and his subsequent immediacy to preach Christ’ Gospel inevitably threatened his life: “When many days had passed, the Jews plotted to kill him, but their plot become known to Saul. They were watching the gates day and night in order to kill him, but his disciples took him by night and let him down through an opening in the wall, lowering him in a basket” (vs. 23-25). After escaping a death sentence, Saul returns to Jerusalem only to find the disciples “were all afraid of him, for they did not believe that he was a disciple” (vs. 26). Thank God for Barnabas, who “took him and brought him to the apostles and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus” (vs. 27). Only then was Saul free to be part of the community at Jerusalem, and to preach boldly there as well. Of course, as with Damascus, Saul was faced with more death threats, and eventually parted for Tarsus (vs. 28-30).
Saul, now Paul, said of his former self: “If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ” (Philippians 3:4-7). It is certain in many degrees, Paul’s encounter on the roadside with Jesus, and his prestigious past are not the testimony of all who come to Christ for saving grace. Nonetheless, the central testimony of Paul’s conversion from Saul, a murderous villain whose self-righteous indignation toward a people who appeared to be defaming God, is not fundamentally the physical appearance of light from heaven and the audible voice of the Lord. The encounter Saul experienced may have been God’s wisdom for Saul. The centrality of Saul’s encounter is a revelation of Christ as Messiah, the Son of God. Saul was a zealous Pharisee, a man of God in his, and his cultures understanding of God. Saul is what we would call a scholar. His encounter, more than an experience, came face to face with Saul’s zealous heart and mind for the truth of God. While the Gospel is simple, and is for everyone, Saul’s revelation of Christ as Messiah had to supernaturally remove the blinders of his theological worldview, in order to reveal Jesus Christ to him. And no matter how “simple-minded” or “complex” one’s world-view is, salvation in Christ requires revelation of Christ-the only way for the human soul to know the truth of God with salvific fruition is by the Holy Spirit. Paul conveys this message, writing to Corinth, “no one can say “Jesus is Lord” except in the Holy Spirit” (1 Cor. 12:3). Thus, when one thinks of the magnitude of the glorious Gospel of Christ, all that it is, beyond arguments between human responsibility and God’s sovereignty (though important), whether by supernatural roadside encounter, or whatever, the Holy Spirit must reveal the truth of Christ as Messiah, and the sinners need of salvation, first. Like Saul, all humans own proverbial blinders, like scales preventing the truth of God, and the Holy Spirit must remove these proverbial scales to reveal Himself. Subsequent to the Gospel of Christ is the need for Revelation and continual growth of illumination of God’s Word in discipleship.
EPHESIANS 1:15-23
In the early years of my adoption in Christ and formational discipleship I had the privilege to serve as a full-time intercessory missionary, both stateside and in New Zealand. Central toward the culture of prayer are biblical prayers, which are prayers penned by the inspired writers of Scripture. And while there are scores of prayers which aid to benefit the many different themes of prayer, the Scriptural prayer I spent the most time in was Ephesians 1:15-23. The central tone of Paul’s prayer was for the Church at Ephesus to receive “the Spirit of wisdom and revelation of the knowledge of him, having the eyes of your hearts enlightened” (vs. 17-18), from “the God of our Lord Jesus Christ, the Father of glory” (vs. 17). Considering Paul’s all of the sudden revelation of Christ as Messiah, and Jesus’ subsequent Gospel for salvation, Paul understood the necessity of the role of the Holy Spirit for human souls to know Christ for saving faith. Paul’s prayer, then, is central toward the integrity of the Gospel message, namely, he understood preaching the Gospel of Christ, as a faithful witness, required the power of the Spirit of wisdom and revelation of the knowledge of Christ, if it were to have any everlasting quality, such as an enlightening of one’s eyes of the heart.
Paul’s roadside encounter had a significant impact on his salvific experience. Ephesians 1:1 reads: “Paul, an apostle of Christ Jesus by the will of God.” Paul’s conception of saving faith is founded on an undeserved mercy of the revelation of Christ. He was hellbent on destroying the Church, thereby, Paul’s roadside revelation had no forethought or season of consideration. Like a person struck by unexpected lightening, Saul become Paul. That is to say, in Paul’s case, his free-will was abruptly violated in order that he might be born again into the everlasting hope of Christ. And this is why Paul also emphasizes a central aspect of our adoption into the familial kingdom of God through Christ as debtors to God’s kingdom culture, due the indwelling Holy Spirit who dwells within us (Rom. 8:11-14). Now debt in the natural is not pleasant-even if the debt is rightfully owed, paying debt is not what one looks forward to. Paul’s understanding of debtor mentality is not this way. In the preceding verses leading up to Paul’s intercession for Ephesus, and the prayer itself depict why this glorious exchange is a delightful duty, rather than a burden.
Ephesians 1:3-14 is a wondrous vernacular of the Gospel. God equips us with every “Spiritual blessing…before the foundation of the world, that we should be holy and blameless before him” (vs. 3-4). The intricate detail of the will of God is perfect. “In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, which he has blessed us in the Beloved” (vs. 5-6). Love is the determining factor of God’s will. And our adoption is to the glory of God’s grace. “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth” (vs. 7-10). By Christ blood and the power of God’s grace, God catches us up in the mystery of his will-according to his purpose. Paul’s language is synonymous with the necessity of the role of the Holy Spirit to give revelation to the human heart. His primary emphasis is to deconstruct any notion of man’s glory in salvation, meaning, salvation is God and God alone. Paul clarifies this point further in Ephesians 2:1-10 where he elaborates on the hopeless state of “the sons of disobedience” and “children of wrath” (vs. 2:2, 3), naming subsequently humanity’s need, “For grace you have been saved through faith. And this is not your own doing; it is the gift of God, not the result of works, so that no one may boast” (vs. 2:8-9). Then, back to chapter-one, in verses 11-14 he expounds, “according to the purpose of him who works all things according to the council of his will, “we have obtained an inheritance…to the praise of his glory…[and furthermore] were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.”
Thus, Paul’s worshipful outburst of intercession is surrounded by the glorious Gospel of Christ, and his means of vernacular are centered on the purpose of God’s will, to give the Church at Ephesus a Spirit of wisdom and revelation of these realities. This Spirit of wisdom and revelation in the knowledge of him, having the eyes of your hearts enlightened, is not left up to frivolous ambiguity; Paul has a concise ambition. In light of this glorious Gospel, Paul prays, “that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might” (vs. 18-19). Summarily, chapter-one of Ephesians is a declaration of the Gospel of Christ, and his prayer is for God to give human souls revelation of the mystery of his will and the inheritance believers have by this hope through Christ. Paul, then, understands that preaching the Gospel is only as effective as the Holy Spirit moves to reveal Christ, and the nature of his prayer is to motivate the Church at Ephesus to enter into a posture of intercession, for the purpose and ambition of Ephesians interceding for revelation and illumination of God’s Word, one which surpasses the capacity of natural intellect. If Ephesians are to grow in grace, if their faith in God is to demonstrate these glorious truths and hopes of the Gospel of Christ, a continual pursuit of revealing of the depths of the Gospel must capture the attention and desire of their hearts.
AN INSIDIOUS CANCER
Scripture reveals God as One taking ownership of the precious revelation of His’ Son and illumination of His’ Word, subsequent gifts empowered through the Holy Spirit. For if God, as a Father, reveals and instructs with perfect leadership and wisdom, then there is great responsibility on our part to honor the given gift of the knowledge of God. And this is not a reduction for eloquent pontification of the Gospel, rather, the gift of the revelation of Christ sets forth responsibility to discern wisely, with humility. Far too often illumination and growth in the wisdom of God proves to quicken pride within the human soul. Thus, the gift of mercy given for grace and wisdom, in human strength, stirs up self-righteousness and judgmentalism. This blind spot is detrimental for the health and life of the Church. Suddenly, what appears to be a faithful witness transforms into cynically induced pride, of which hides behind the mask of one’s own self-empowered wielding of God’s Word. This manifestation “justifies” demonization and degradation of others. What began in the delightful worship in response to God’s own mercy prevailing in our lives, now stands to judge others, as if the gift of mercy somehow applied over us does not measure to the same consistency of which we were shown. Self-righteousness and judgmentalism are therefore egotistical by the nature of declaring oneself better than another. Which in effect, is a construct we use to counter our own shame, serving only to scratch one’s own ego. However, there is no partiality with God (Rom. 2:11); and if salvation is a gift given through the Holy Spirit on the basis of grace through faith, leaving no room for the works of human imagination, that no human may boast (Eph. 2:8-9), then demonizing and degrading a humans character is subject to self-righteousness, a judgmental characteristic of boasting in the flesh.
All things aside, whether concerning issues of self-righteousness and judgmentalism or even the rejection of authentic faith, one’s stand for biblical morality and relationship with Jesus are bound for war against anti-God rhetoric on a cultural and national level. And should God have mercy on the nation state aspect, or not, one thing is certainly clear, the importance of God’s ownership over revealing Christ is of absolute importance. It is the difference between the works of human efforts, versus a prevailing power of God for salvation into the family of God’s kingdom.
American’s place a high priority on individual and corporate freedoms; especially on the individual level. And while certain levels of individual autonomy are good and right, the esteem for which we prioritize individual self above others provides a platform for idolatry. This is the nature of the garden, to justify disobeying the Word of God for the elevation of self. When one turns the free-gift of the revelation Christ in God’s Word into a weapon of superiority above another, it is akin to the strand of pride inherited from Adam and Eve by the eating of forbidden fruit. It feels good because it “nourishes” one’s ego, and this blinds our partaking of an insidious cancer working to devour the essence of life in God. We cannot afford any longer to assume the nature and declaration of our faith in God are separate from the Spirit’s role to reveal Christ through God’s Word.
CONCLUSION
Satan’s full-time occupation is to “steal and kill and destroy” (Jn. 10:10). The primary assault of the evil one, in the case of God revealing truth, is to steal, kill, and destroy its usefulness. And to do this, Satan utilizes the usefulness of our idolization with individual autonomous freedom. Again, there are certainly redemptive qualities and wonderful benefits of individual autonomy, this is not to say we should have no value or priority for such freedoms. Rather, it is to expose the subtle extremism of our idolization, which is to blind the human eyes of the heart from eternal things, thus, focusing human attention on human things. Meaning, we lose sight of the Gospel in a culture dominated through a human-centric lens. Instead of investing into the knowledge of God for a Spirit of wisdom and revelation, we become cynical by staring at what can only be seen with natural eyes. The reason this is important comes from the epistler Paul, whose understanding of the gift of mercy found in the power of the Holy Spirit to reveal Christ as the Son of God to humans who could otherwise not attain, is none other than where Paul places his focus. Ephesians 3:7-12:
“Of this Gospel I was made a minister according to the gift of God’s grace, which was given me by the working of his power. To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to bring to light for everyone what is the plan of the mystery hidden for ages in God, who created all things, so that through the church the manifold wisdom of God might now be made known to the rulers and authorities in the heavenly places. This was according to the eternal purpose that he has realized in Christ Jesus our Lord, in whom we have boldness and access with confidence through our faith in him.”
Here Paul acknowledges his ministry as a gift of grace given by the power of God. And it is no false humility of which he acknowledges humility for such a gift. Thus, Paul names his ministry to preach the Gospel to the Gentiles as a gift from God, he responds with great humility, and then he draws out a central purpose of his ministry of which is NOT human-centric, rather, God-centric: namely, the mission of the Church is to reveal the manifold wisdom of God to the rulers and authorities of the air-furthermore, he states this as the eternal purpose that he has realized in Christ Jesus. Paul then, just before another outburst or worshipful prayer (Eph. 3:14-20), identifies how the Church demonstrates the manifold wisdom of God to the rulers and authorities of the air, writing, “in whom we have boldness and access with confidence through our faith in him.” Meaning, prayer with fasting is the appropriate response. Paul’s hope was not in his own ability to communicate or win an argument, his preaching was rather an act of obedience to God in faith and hope for the Holy Spirit to move upon the hearts of unbelievers, as a demonstration of God’s wisdom and mercy before the rulers and authorities of the air. This means, while certainly, human interaction is involved, the real goal of evangelism and discipleship is caught up in the spiritual battle for the human soul; not instinctively a battle with the human-vessel itself. The subsequent role of the disciple is growth in imitating Christ’ character, and the difference between relying on one’s own strength and relying on the Spirit, none other than prayer with understanding of God’s Word.
1 Corinthians 5:12 reads, “For what have I to do with judging outsiders? Is it not those who are inside the church whom you are to judge?” And this is the tricky part, which only strengthens all the more necessity to wage war through prayer and fasting, rather than demonize and degrade others, the church has a great responsibility to leave the judgement of the world, those outside of the Church to Jesus for judgment. The difficulty here, in an age of inclusion, is discerning how to judge those in the Church through love and truth. 1 Corinthians 5:13 instructs the Church to purge out those who practice evil. Thus, the intent is not to dismantle discerning and judging wisely, rather, the intent is to allow God the right to make decisions of damnation. When the Church acts in self-righteous pride, when its tactic is to act baffled by the evil in the world, when its mindset is to dismiss persons based on judgmentalism, it acts in humanism, which manifest with an inability to minister effectively. Our postmodern predicament has left us with a devaluation for truth. There were times in history when apologetic reasoning held an ideal building bridge to faith; however, intellectual apologetics are reduced in a single, “I disagree” fashion which permits disassociation with “another’s” truth. Your truth is your truth, and my truth is my truth. This should all the more render the Church to her true desperation for hope in a dark and dying world, which is the humility of prayer and fasting. Prayer and fasting are loathed when human zeal and intellect are prized to be enough. And that is just silly. Jesus is the only one worthy to be enough.
Concluding, much of the Church’s sorrow is self-inflicted by relying on its own strength to responsibly handle God’s Word. The core nature of our prayerlessness, refusal to fast, and ease of which we degrade and demonize others is proof of the fruit of pride. Revelation of Christ and the subsequent maturity of illumination of God’s Word should always manifest in humility. Paul understood his roadside encounter with Jesus to be a merciful act of God’s kindness to reveal the Son. He saw this as an undeserved gift. He saw grace as a continuation of the merciful gift. All which Paul taught was communicated with an understanding of the role of the Holy Spirit to reveal and expound the truth by the power of God. And therefore, Paul understood the stewardship of God’s merciful gift in revealing Christ to undeserved sinners meant spiritual warfare was the true place to win the souls of humankind.
We should be absolutely undone by the this. The level of inhumanity being demonstrated by many in the Church is a result of pride, not opposing worldviews in and of themselves. The representation of self-preservation is manifesting self-righteous judgmentalism, rather than discernment of the Spirit. Fear and self-righteousness looks like wielding God’s truth at the expense of those outside of the Church; confidence and humility looks like representing and demonstrating Christ to a dark and broken world at the vulnerable risk of the Church. When God mercifully gives revelation of His’ Son, when He illuminates His’ Word to us by the power of the Holy Spirit, humility leads one as an extension of the merciful act itself. The American Church, in many ways, rather than humility, wields the revelation of Christ like a weapon, meaning, rather than its intended life-giving purpose, the Word of God is used to satisfy our own idea of perfect understanding and methodology. Not only is this a key component for disunity within the Church, America’s fascination with preserving itself a so-called Christian nation then turns and demands those outside Christ to come under a biblical system and worldview which flesh and blood cannot reveal. Which means, many of our evangelistic attempts, and our call to the Gospel are already undermined by an erroneous expectation for fallen humans to simply understand, like common sense. Thereby, if revelation of Christ is a gift from God, if maturing discipleship is by God illuminating His’ Word by the Spirit, and the outworking of imitational love of Christ is humility, the nature of one’s relationship toward the maturity of the Church, and our relationship toward those outside the Church should radically change.
Works Cited
ESV. English Standard Version. Wheaton, Ill: Crossway Bibles, 2001. Print.