IN
SUPRA Seven different concepts of
Scripture Research
Volume 3 (Second Edition) Number 3
Scripture Research, Inc.
P.O. Box 51716 Riverside, CA 92517
Formerly
Ewalt Memorial Bible School
Atascadero, California
CONTENTS
Page
The Mystery Ministry of Paul ………………………........ 93
by Russell H. Schaefer
Introduction ………………………………………… 93
Section One
Various Gospels ……………………………… 99
Section Two
1. The Roman World and Paul's Later
Letters ……………………………………. 107
2. Paul Chained for Israel's Hope ………….. 108
3. Dating Paul's Later Letters
Philippians…………………………….. 110
II Timothy……………………………… 111
I Timothy …………………………..... 114
Titus ………………………………….. 116
Ephesians & Colossians …………….. 117
Ephesians, Colossians,
and Philemon ………………. 119
Section Three
The Mystery Epistles ………………………. 122
Philippians and Romans, compared ……… 123
"At Ephesus?" …………………………….. 128
The Interrelationship of Ephesians
and Colossians ……………………… 130
Section Four
Epistles of Completeness …………………... 137
His Workmanship ……………………….… 137
In the Heavenlies, Meaning and Usage ..... 148
Origin of Evil (a parentheses) ………….… 167
The Panoply of God ………………………………… 173
NOTES Page
One The Letter to Philemon ……………………. 185
Two "If ye continue in the faith" ………………. 187
Three "To fill up the sufferings of Christ" …….... 188
Four The Mystery of Col. 2:2b …………………… 189
Five "The reward of the inheritance” ………...... 190
CONCLUSIONS ………………………………………… 191
THE MYSTERY MINISTRY
OF PAUL
by Russell H. Schaefer
The Epistles of Ephesians and Colossians are entirely unique inasmuch as in them alone is revealed God's Secret Dispensation.
In these Epistles alone are found those entwining and varied facets of the Great Secret that makes for such profound distinctions between the present "secret" administrative purposes of God as over against that which has been revealed.
__________
INTRODUCTION
Early in the nineteenth century, there were large numbers of sincere believers who looked for the return of Christ at any moment. These ardent followers would have been incredulous had they been told that decades would elapse, that generation after generation of saintly people would die, that worldwide wars would come and go, that governments would be swept away by revolts and revolution, that anti-Christ types of men and nations would appear, that disease and famine would run rampant, that innocent victims of aggression would number into the tens of millions, that paganism and formalism would devitalize the so-called Christian church ... and that in the face of all this the heavens had remained silent, and Christ had not yet returned.
Today there is a resurgence to the doctrine of the "imminent and immediate" return of Christ. These groups point to the vast tension areas throughout the world as the "signs" of His coming. Or to the “tongues” movements as the long awaited evidence that the "last days" of Joel's prophecy had finally arrived. Each generation tends to overlook that this same phenomena has been widespread within this country, and at its varied peaks of excitation produced a kindred atmosphere of expectation, i.e., "The Coming of the Lord was near." How soon one forgets the dire predictions of yesteryear
93
that had so miserably failed in their fulfillments. If those previous prognosticators had been living under the law of the O.T., they would have been put to death as false prophets. "The Late Planet Earth," although chronically ill, is still here, alive and kicking, and will be here long after those supposed prophetic books and authors are outdated by some new frenzied headlines. There will always be those followers that sell their "houses and lands" in anticipation of a special recompense at what their leaders had told them was to be the appearing of the King and Kingdom of God on earth. A television "prophet" urges his many audiences to obtain his "tribulation survival tape cassette" and to place it conspicuously for those "left behind" so that they can cope with the expected Divine judgments after the "faithful" have been secretly caught away.
If the long delay of Christ's personal return has caused wonder among present believers, think of the problems this doctrine must have presented to followers of Christ within the first century. The prophetic N.T. texts bearing upon the return of Christ give no intimation that thousands of years would elapse between the time the predictions were given and their fulfillment. The early Christians felt that the bloody history of the Caesars, during and closing the first century, was the enactment of the actual events that would surely culminate in the Second Coming. To these early believers, emperor worship assumed awful proportions as each moment was fraught with life or death. To them it was Satan who stood upon the seashore and called forth the false Christ. The Caesars became the masters of the sea, uniting in themselves the ten-fold sections of the empire, and proclaimed to the world the Divine omnipotence of the Caesars. They were all-powerful; to worship or to die were the only alternatives. The worshippers were sealed with the sign of the emperor on brow and hand at all levels and stations in life. If the Caesars were pictured as having seven stars in their right hands, so the exiled Seer of the convict island of Patmos would show the True Son of Man, God's Imperator and High Priest, in the heavenly courts, clothed with the appropriate garments as befitting King of all Kings and Lord of all Lords. His face was like the sun, His eyes as flames of fire, and He holds in His right hand the sign of power, the seven stars. Each message of the book of Revelation follows the exact pattern of the edicts of the Caesars. Even the seven prizes given to the victors are the same: the banquet, the crown of life, the white stone, citizenship, white garments, the place of honor, and the
94
joint seating on the throne. No wonder this “historical” application and interpretation of prophetic themes in the Word of God held sway over the hearts and minds of the "state" churches well into the eighteenth century. While the older "historical fulfillment" concept is not without merit (and is the position held by many denominations), still it is open to question because of what was not fulfilled. To give a few instances from the book of Hebrews:
1. The anticipated New Earth did not arrive.
(Heb. l:6; 2:5)
2. The Great Deliverance projected with the returning Christ did not come to pass. (Heb.l:14; 9:28)
3. The "subjection of all things to Christ" did not materialize. (Heb. 2:8)
4. The "Sabbath-rest" for the people of the Covenant was never entered into. (Heb. 4:9-11)
5. The "Golden Age" with its powers foreshadowed in the Book of Acts was never instituted. (Heb. 6:5)
6. The "New Covenant," made and instituted to take away Israel's and Judah's alienation and rebellion, failed to find receptive faith. (Heb. 8:7-13; 10:16)
7. The "Good Things" that were to attend Christ's high priestly office for Israel were never enjoyed by that people. (Heb. 9:11; 10:1)
8. The "Coming One" that was to come "in a little while" has tarried a long time. (Heb. 10:37)
9. The "shaking of Heaven and Earth" to remove the dross
of temporal things has been awaited in vain by each
succeeding generation. (Heb. 12:25-27)
10. The "Unshakable Kingdom" looked for by Abraham and Israel is not here yet. (Heb. 12:28)
95
11. The "City of God" has not yet come out of the heavens to a new Earth. (Heb. 13:14)
12. We see "not yet" His enemies made His footstool.
(Heb. 10:13)
The historical fulfillment concept of prophecy failed just on the threshold of attaining some of the great goals of prophecy, i.e., the return of Christ to the Earth, the judgment of the nations, the establishing of the kingdom, the New Heavens and the New Earth. When the "Coming" did not materialize, the historical school had no Scriptural explanation to offer, so it gave to its followers a "pseudo-coming." Christ comes as the Holy Spirit, and this might be at baptism, conversion, confirmation, communion, or church member-ship. The Kingdom of God on Earth became the "church" with its parroting of temporal powers, and in its sad history it has used the sword to enforce its political decisions.
There is nothing within the framework of modern nations and world affairs that approached the exact preliminary fulfillment of prophecy as did the historical fleeing of the believers into the mountains (Matt. 24:16-22) to avoid being engulfed in the unparalleled destruction that befell Jerusalem in A.D. 70. Notice how the following texts seem to favor an early fulfillment of prophecy:
1. And whenever they may persecute you in this city, flee
to the other, for verily I say to you, ye may not have
completed the cities of Israel till the Son of Man may
come. (Matt. 10:23)
2. For the Son of Man is about to come in the glory of
His Father, with His messengers, and then He will re-
ward each, according to his work. Verily I say to you, there are certain of those standing here who shall not
taste of death till they may see the Son of Man coming in His reign. (Matt. 16:27, 28)
3. Verily I say to you, this generation may not pass away till all these may come to pass. (Matt. 24:34)
96
These quotations from Young's Literal Translation reflect the Greek text better than the A.V. The second set of texts cites the scenes of the Mount of Transfiguration vision (Matt. 17:1-8) as the supposed fulfillment of this prophecy. But at the Mount there was "no coming" since Christ had not gone anywhere; there was no reigning, no kingdom and no rewards. Moses and Elijah are rather seen as conversing with Christ in respect to His coming death. The third quotation is tortured so as to make "generation" mean the Jewish race.
All the immediate apostles and disciples of Christ died without having seen the "soon" return of the Lord. A moderate delay may have been implied in these prophecies; however, the long ages that have since passed have strained their credulity. Within his lifetime and in full assurance, Peter wrote, "…the end of all things is at hand" (1 Pet. 4:7). Likewise James, writing to the twelve tribes of Israel, stated, "The coming of the Lord draweth nigh" (James 5:8). Paul counted himself as among that company who would be, "... alive and remain unto the coming of the Lord" (1 Thess. 4:15-17). In contra-distinction to this expected first-century coming, some texts hint at more issues involved than a mere lag in time:
1. Lo, left desolate to you is your House; for I say to you, ye may not see Me henceforth till ye may say, Blessed is He who is coming in the Name of the Lord.
(Y.L.T., Matt. 23:39)
2. And He may send Jesus Christ who before hath been preached to you, Whom it behoveth Heaven, indeed, to receive till times of restitution of all things, of which God spake through the mouth of all His holy prophets from the age. (Y.L.T., Acts 3:20, 21)
Prophetically, all earthly blessings from God were bound up with the hopes and promises of Abraham and Israel. The last Israel owned of God as a nation was the Israel of the Book of Acts. Now, at this present time, they are people "dead and buried" without hope and without life. The Israel of the Book of Acts could not neglect the "…so great Salvation" with impunity (Heb. 2:3), nor reject the blood of the proffered New Covenant, and do despite unto the Spirit of grace (Heb. 10:26-31) without reaping the dire prophesied conse-
97
quences. If Israel is to experience a "restitution" to a former golden age, as under Solomon, or to the kingdom prophesied in Isaiah or Daniel, then Israel must win the struggle over the flesh as did their forbear of old, Jacob. Jacob, the “heel-catcher” was indeed well named. He was always "Jacobing" someone out of something, hence, this "heel-catcher" was always "supplanting" and "over-reaching" (see Gen. 25:26; 27:18-36; 32:28.). He almost learned too late that his real heritage was a spiritual one consisting in and out-flowing from his personal relationship with God. It is a lesson ill learned by the nations or individuals of the Earth. Israel's House, the Temple of Peace and Prayer for all people, was leveled to the Earth in A.D. 70, and, with its passing, Israel ceased to be a "mediating" nation for the peoples of the Earth. Fortunately, at this present time, God is graciously dealing with individuals regardless of their national, cultural, racial, or sexual status.
Over the years many believers have delved into the prophetic side of the Word of God and have rested their hopes upon the soon return of the Lord, only to be thwarted of their expectations when the foreshadowing events vividly enacted before them failed to culminate in the Second Coming. Some responded with a bold unbelief in the veracity of Scripture itself, while others wistfully wondered if they had believed a delusion. A few questioned the traditional church's ability as a competent exegete of Scripture, and felt that with a free spirit of inquiry into the Scriptures of Truth, the Word of God, might yield up treasures hitherto undreamed of that might more than answer the problems caused by the delay of Christ's returning.
1. Why indeed has God been judicatorily withholding His early prophesied judgments in the Earth?
2. Aside from the inexorable law of sowing and reaping, is God's silence and absence of judgment an indication of indifference on His part, or evidence of a gracious am- nesty and clemency toward the whole human race?
3. Conceding that God's character and purposes are holy, unchangeable, and inviolable, has something obscure been brought to the forefront in keeping with God’s
98
redemptive will that would fully justify God's activity in stopping the prophesied and duly programmed events from taking place?*
4. Is the Secret-Mystery-Dispensation of God's on-going grace with its many ramifications (as revealed in Ephes- ians and Colossians) one of the great Divine Blessed truths that would have to be reckoned with in any compu- tation of God's program and will for this present time?
5. Have the grand purposes involved with the great secrets of Ephesians and Colossians been projected upon the stage of the present ages with the back-drop extending into the Heavenlies, and over-shooting the judgmental prophetic-clock, and, in effect, stopping it?
SECTION ONE
Various Gospels
The word "gospel" means "glad-tidings." Paul uses this word 62 times out of its 77 occurrences in the N.T. In today's parlance it has come to mean the message of God's salvation to the unreached. This restricted meaning is not inherent in the N.T. The context of the usage must determine both the substance and the ones to whom it is addressed. An illustration of this is the gospel announced in Matt. 4:23. It had a King and a Kingdom for its subject, it was exclusively Jewish (Matt. 10:5-7), and the Lord had told his disciples not to tell anyone that He was the "looked-for One, Jesus the Messiah" (Matt. 16:20; Mk. 8:29). In respect to His death (Lk. 18:32-33), His apostles did not understand it, and its meaning was hidden from them (Lk. 18:24). At the time this gospel was operative, Christ had not died, no redemptive blood had been shed, and the apostles were forbidden to go to those of the nations. All this would make havoc of what is considered "Evangelism" today. The terms of Matthew 10 are restrictive as to program, people, place, and financial policy.
Notice Paul's usages in the following:
__________
*Humanly speaking, of course.
99
1. "ACCORDING TO THE SCRIPTURES."
For I delivered unto you (among the first things)
what also I received:
How that Christ died for our sins according to
the Scriptures,
And that He was buried,
And that He hath been raised on the third
day, according to the Scriptures.
(1 Cor. 15:3-4. Rotherham)
Paul, a servant of Jesus Christ, a called apostle,
separated unto the glad-message of God
which He promised beforehand through His
prophets in Holy Scriptures.
(Rom. 1:1-2. Rotherham)
Of course, these were the Scriptures of the O.T., including the first three Gospels. That Christ died in our behalf is indeed the Glad-tidings of Salvation. This Gospel was not exclusive to Paul; it was not hidden either from the ages, nor in mystic Scriptures. (See Gen. 3:15; Isa. 52:13-53:1-12; Psa. 22.)
2. "HIDDEN IN PROPHETIC SCRIPTURES"
Hushed during the past ages
Now to Him Who is able to establish you in
accord with my evangel.
And the proclamation of Christ Jesus in
accord with the revelation of a
hushed (fr. Sigao, to keep close,
to say "hush,” to hold one's peace,
not an absolute or muzzled silence)
in times eonian, yet now manifested,
through prophetic Scriptures as well,
according to the Eonian God, being
made known to all nations, for the
obedience of faith....
(Rom. 16:25-26, C.V.)
100
The above Concordant Version quotation reflects the N.T.
Greek text very well. The "postscript" theory advanced in an effort to bind this "hushed" secret to the "Mystery" of the Ephesian and Colossian Letters is not needed. It causes confusion, and does not honor the principle of interpretation, i.e., one does not bring a later truth into an earlier context.
This "Gospel" has to do with God's reconciliation of the world. There is no longer a barrier between God and the people of the earth. Rom. 5:10 states how God removed the barrier caused by the sin of man:
For, if being enemies
We were reconciled unto God
through the death of His Son....
(Rotherham text)
This act of Divine Grace-amnesty is beautifully set forth in A.S. Way's translation of Rom. 5:15-18, where God's grace is depicted as far-reaching, aye, over-reaching the sin of Adam's race:
This First Man of the Old Life prefigures the destined First Man of the New Life (vs. 14):
each gave a gift to humanity --
the former (the First Adam), the death-fraught transgression,
The Latter (the Last Adam), the free gift of Life.
But note that transgression and this free gift are in inverse proportion. Through that one man's trespass the myriads of humanity died, I grant you: yet the disproportion is as nothing to the measureless over-flowing to the myriads of humanity of the fountain of the grace of God, and His bounty conveyed by the grace embodied in this One Man, Jesus the Christ. No, the bounty (grace) now bestowed is not com-mensurate with the mischief that came from that one man's sin. On that one man's sin followed a sentence that meant humanity's condemnation: but here, on all its countless sins, follows a Free Gift of God that means humanity's acquittal.
101
The great issues of the judicial silence of God have their answer in this great Gospel of God's reconciling grace to all humanity. It is so well expressed in II Cor. 5:18-l9:
The all things moreover are of God.
Who hath reconciled us to Himself
through Christ,
And hath given us the reconciling ministry:
How that God was in Christ
Reconciling a world unto Himself,
NOT RECKONING UNTO THEIR
OFFENSES,
And hath put in us the reconciling discourse.
(Rotherham)
All this is an act of God in pure grace in which man has no part except to let it act upon him by faith, and to rejoice in it. God's way to win our affection is to pour out His love and grace first in measureless abundance, as shown in His devising a perfect redemp-tion in the work of a Perfect Redeemer, on which grounds He was henceforth free to proffer His love to all without any liens upon His justice caused by human sin or demerit. Being "all of grace," hu-man merit would not cause it to be limited to a few select indi-viduals, nor would the enormity of one's sins cause it to be withheld. Not only would sin "not be reckoned unto them," but, more positively, it would not be a factor at all in restraining God's love to mankind. This is so vividly set out in II Cor. 5:20-21:
In behalf of Christ therefore are we ambassadors.
As if God were beseeching through us:
We entreat, in behalf of Christ,
Be reconciled (let yourself be) unto God!
Him Who knew not sin
In our behalf He made to be sin,
That we might become
God's righteousness
In Him.
This reconciliation procures for all not merely an acquittal caused by the non-imputation of sin, but, much more, that God in Christ's humanity submitted the representative Man of the whole
102
race to death so that in Him the race expiates its sin. The full ground-work for life in Christ and being made the righteousness of God in Him has been laid. Grace now reigns, and will continue to reign beyond the extent, effect, and duration of sin. In the words of the bard:
On Him Almighty judgment fell
That must needs sink a world to hell.
He bore it for a sinful race, and
Thus became their hiding
Place.
In this Gospel, Grace is to have the last word. The very downfall of the First Adam prefigured another and Last Adam to undo the work of the first. This was the way this gospel was “hushed”! Our first parents thought the Redeemer would come immediately as seen by their remarks regarding their children. If God could show grace to the people of Nineveh in spite of the displeasure of Jonah, could He not do so to the whole world, undeserving as it is?
This gospel of the world-wide reconciliation of God was not shared by the other apostles. It was a distinctly Pauline Gospel. It was not blazoned abroad, it was "hushed" during the past ages, and with its full revelation, certain O.T. passages took on new luster and meaning.
3. HIDDEN FROM PROPHETIC SCRIPTURES
Hidden from the ages, hidden
past generations, HID IN GOD.
And for me, that even to me may be granted
utterance, in opening of my mouth,
with boldness to make known
the MYSTERY of the Good News,
for the sake of which I grow old in my chains,
that I may speak freely in it,
as indeed I must speak.
(Eph. 6:19-20. Roddy.)
This wonderful glad-tidings, with the "Untraceable Riches of
103
the Christ" as its substance, is now being addressed to believers everywhere, and without distinctions of any kind. The O.T. would be searched in vain for any trace of it, nor would it be found in any N.T. writings except Ephesians and Colossians. It is singularly and distinctly Pauline:
Unto me
The less than least of all saints
Was given this favour (grace)
Unto the nations to announce the glad-
message of the UNTRACEABLE
RICHES OF THE CHRIST.
(Eph. 3:8. Rotherham.)
This opening up of all the spiritual wealth of Christ in the Heavenlies to every believer made Paul realize how beggarly was the messenger to carry the burden of so great a grace entailing so rich a treasure-horde, the fullness of God in Christ to be summed-up in the believer.
This "UNTRACEABLE RICHES OF CHRIST" is aptly spoken of by Way in his translation as, "… the treasure no human search could have found," and then he adds:
... that I should uplift a light whereby all
may see what it means,
this stewardship* of the SECRET
which has been from all time
HIDDEN AWAY IN THE MIND OF GOD....
(Eph. 3:9a)
During all the past ages this household of the Secret has been "hid in God" until He revealed it through Paul. A secret so well hidden could not have been prophesied. It could not have been
pre-figured in Israel's Acts 2 church nor been the subject of Joel's sign-gift prophecies. Christendom has nothing in common with this
__________
*A.V. translates this “fellowship,” fr. koinonia, rather than oikonomia, lit. house-rule, i.e., a household of God and how it is governed. The manuscript authority is on the side of “oikonomia.” This family would be ruled by pure grace and all would be equal.
104
secret household under the headship of Christ alone, and in Whom
all are equal. From all nations, of all nations, all races, all cultures, this would indeed be a "new humanity” (Eph. 2:15) in which all distinctions had been obliterated.
To re-emphasize the secret nature of this present dispen-sation, Paul adds to the information given in the Ephesian Letter that this was also "hidden from generations." Not only is this stated in the following texts, but also that this secret COMPLETES the Word of God. This last startling information should be a great comfort to all of us who have pondered how, through whom, and when the Word of God was completed. Thankfully, it is through an inspired Apostle, not through an un-inspired church council meeting many centuries later. This statement of Paul's also means that all other N.T. Scriptures were written prior to the penning of the Ephesian-Colossian Epistles. No other Scripture reaches the heights of these "Mystery" Epistles. The many "pseudo-scriptures" put forth by pitiful individuals can only be compared to offal (like all man-made righteousness) in contrast to the beauty and grandeur of this final revelation of God's purposes and grace toward those "in Christ Jesus." J. N. Darby's translation of Col. 1:25-26 reads almost as if we were reading these truths for the first time:
... of which I became a minister,
according to the dispensation of God,
which is given me toward you,
TO COMPLETE THE WORD OF GOD,
The MYSTERY which has been HIDDEN
FROM AGES AND GENERATIONS,
but has now (just now) been made manifest
to His saints....
The "grace" character of this dispensation is set forth in Eph. 3:l-3a:
For this cause, I Paul, the prisoner of
Christ Jesus, for you, the nations,
If, indeed, ye did hear of the dispensation
of the grace of God given to me
in regard to you.
105
That by revelation He made known to me
The SECRET.... Y.L.T.
Way, in his translation of Eph. 1:9-10, touches the meaning that underscores this mystery:
For He revealed to us the secret of His will.
According to that His determination
Which He had formed within Himself
To carry out the dispensation that waited but the
fullness of the time.
For His purpose was to re-unite* all things
Under Christ as their Head --
Things in the heavens, things on the earth -- All, all made one in Him.
Christ is to be in All the Complemental parts, all are to bear His likeness and to share His life. He is to be the "Summation" of the whole. God's goal is Christ and the triumph of grace! No won-der then that the Apostle would pen the words of Col. 1:27:
… the RICHES of the GLORY of this MYSTERY
among the nations --
Which is, CHRIST IN YOU, the HOPE of the
GLORY. Y.L.T.
The indwelling Christ via His Spirit is both the seal and the earnest of the glory, since His Spirit seals us into Christ on the one hand and gives us His life on the other. What a Glad-tiding this message is! To review it briefly:
DISPENSATION OF THE SECRET
Dispensation, translation of the Greek word, Oikonomia, made up of Oikos, "household" or “family,” and Nomos, "law, rule or how it is governed."
Where? Until it was revealed, it was "hidden in God.”
__________
*Gr. Anakephalaioomai, from Ana, "up" and the verbal form of kephale, "head,” hence, to "head up,” to “sum up under one head,” Christ, the Head, will reflect and be reflected in all the parts.
106
Prophetic Scriptures? It was "untraceable."
Past Ages? "hidden from them...."
Past generations? "hidden from them...."
Its designation? "A secret."
Its essential character? "Grace." "Ruled by grace."
To whom addressed? "Saints and faithful in Christ Jesus."
Which household? The "household of God." Adopted in Christ Jesus and bearing the Father's Name.
Toward what goal? Christ to be the summation of the whole. Through whom revealed? The Apostle Paul.
The Ephesian-Colossian Letters? Their truths are given to
climax, fill full or complete the Revealed Will and
Purposes of God.
There is a multitude of truths within these Epistles not delved into in this brief presentation. Many will be elaborated upon later.
SECTION TWO
1. The Roman World and Paul's Later Letters
The Emperor Tiberius was smothered by Macro, Chief of the Imperial Guard, in A.D. 37, or about Acts 9. Caligula, the mad successor to the throne, was slain by two officers of his guard in A.D. 40-41. The rule of Claudius ended with his wife’s poisoning him in A.D. 54-55, or approximately Acts 15. Agrippina thus paved the way for her son Nero to be proclaimed Master of the World at a mere seventeen years of age. Five years later Nero caused both his wife, Octavia, and his mother to be slain. Nero was the reigning Emperor to whom Paul made his citizenship appeal (Acts 25:11, A.D. 60-61). In July of A.D. 64, a large portion of the city of Rome was set aflame. During this conflagration, Nero ascended the stage in his country palace and declaimed a song on the burning of Troy. Later, he had coins minted to honor this occasion. In reality, he wanted to clear out the old city for a “House of God” that he started to construct. The populace held Nero responsible for the devastation, but he adroitly shifted the blame to the Christians. The Christians' refusal of Emperor worship, as well as their disdain of the "gods," facilitated Nero's "Death to the Christians" edict, and made it easy to become an on-going Imperial policy. This “A.D. 64 Imperial edict” would be after the close of the Book of Acts, since no Chris-
107
tian, Roman citizen or not, would have dared to rent an apartment
as Paul did in Acts 28:30. Nero was assisted in killing himself in A.D. 68, but the carnage of the Christians he began continued until the Imperial Edict was lifted by the Emperor Galerius in A.D. 311. The Jews began their war of liberation from Rome in A.D. 66. Nero appointed the General Vespasian to crush the Jewish revolt. If he succeeded, he was to be pardoned for affronting Nero. With Titus, his son, and his seasoned Tenth Legion, he crushed the rebellion except in the city of Jerusalem. Late in A.D. 69, Titus mounted the final assault on Jerusalem. With Nero dead, Galba reigned for eight months before being assassinated. Vespasian was proclaimed “Caesar” on July 1st; the Syrian Legions endorsed the decision on July 3rd. In Sept. A.D. 70, Titus entered the inner confines of Jerusalem. Late in October, his father led the triumph parade of captured Jews and other enemies of the Empire through the streets of Rome. These pitiful wrecks of humanity were confined in the "Tullianum" dungeon of Rome awaiting such "triumphs.” Afterwards, they were either publicly executed, used up in the arenas, or enslaved for the mines. All captives taken in war, or declared to be "Enemies of the World," were designated as "Captives or Prisoners of the Spear.” Christians would fall under this latter edict of Nero because of their resistance to Emperor worship. Had Paul indeed been the Egyptian leader of the assassins (Acts 21:38), he would have been designated a "Captive of the Spear.” As it was, he was freed. It was likely some such arrest that accounts for Paul’s using this term of himself and others in Romans 16:7.
2. Paul, Chained for Israel’s Hope
It is a mistake to speak of Paul's Prison Ministry only in terms of the Mystery as revealed in Ephesians and Colossians. Paul was a prisoner when he was held in stocks in the inner prison at Philippi, in the Fort Antonia in Jerusalem, at Caesarea in Herod's Praetorium, in Rome -- chained to a soldier likely attached to the barracks of the Imperial Guard. All this before the revelation of the Mystery.
Paul speaks in reference to his chains, and, like Israel's prophets of old, uses them as his badge of ministry to Israel:
108
Acts 28:20 For this cause therefore have I called
for you to see and to speak with you; for on account of the Hope of Israel this chain
have I about me!
26:6-7 And now for the Hope of the Promise unto
& 22 our Fathers being brought to pass by God am
I standing to be judged, unto which Hope our 12-tribed Nation with intensity night and
day rendering divine service, as Paul did in Acts is hoping to attain: concerning which Hope I am being accused by Jews, O King!
So then, having met with the help that is from God, until this day do I stand witnessing to both small and great, nothing else saying
than those things which both the prophets
and Moses did say should certainly come to pass. Rotherham's text
The universality of Israel's Hope is mentioned in Acts 26:23; Isa. 42:5; 49:6; 56:3-7; and 9:6-7. That which was predicated of Israel was that double portion of blessing given to the First-born. As the Firstborn among the nations, it would be her duty and right to bring the blessings that she enjoyed to all the nations of the earth. If Israel was "alienated" from her heritage, strangers to the Covenants of Promise and cut off from the Messiah in unbelief, then too were the nations cut off and alienated, but in a more tragic sense -- unless another and different sphere of blessing were opened up to them distinct from the Hope of Israel, and apart from the ministry of Israel. The Kingdom of God of the O.T., the Gospels, and "Acts" is prophetically bound up with the people and prophecies of Israel. The blessings of the Nations are only in degree, not kind. In the Kingdom, of course,
Like ourselves, Israel boasted of her privilege, and in pride forgot her responsibilities. So, like their forefathers, they handed over to prison the Apostle Paul, and sought to slay him on every side. As a last resort, Paul used his right of citizenship and appealed to Rome for redress. Israelites were Paul's accusers during "Acts"; after "Acts," the Emperor was the accuser – “death to Christians."
109
The great doctrines of the Ephesian-Colossian Letters would conclusively invalidate such statements as found in Acts 26:6-7, 22 and 28:20. Statements such as these, as well as those in the 9th, 10th and 11th chapters of Romans, only have meaning if the Hope of Israel had not been set aside. They have no application now since another hope has been revealed.
3. Internal and External Evidence
in dating Paul's Later Letters
a. Philippians
Nero's edict of "Death to the Christians" occurred in A.D. 64. Note the following texts from Philippians:
Phil. 1:12-15 Howbeit I am minded brethren that ye should be getting to know that the things which relate unto myself rather unto an advancement of the glad message have fallen out,
So that my bonds have become mani-fest in Christ in the whole Praetor-ium, and unto all the rest, and so that most of the brethren in the Lord, assured by my bonds, are becoming more abundantly bold to be fearlessly speaking the Word of God: Some indeed by reason of envy and strife, some however by reason of good will are proclaiming the Christ:
Wherever Paul was chained as he penned this letter, it was becoming obvious to all that his chains were for the cause of Christ. Although in chains, his position seemed to work favorably to the advancement of the glad-tidings. On the one hand, this response engendered jealousy in the Imperial Household, but encouraged boldness amongst believers. Paul saw this as a possibly providential way of deliverance:
For I know that this shall turn unto me
for salvation (deliverance). (Phil.l:l9a)
110
In spite of this momentary popularity of this message in the
very center of Roman power, Paul's life might still be forfeit:
Phi1.2:17a Nay! If I am even to be poured out as a drink-offering upon the sacrifice and public ministry of your faith….
The temper of the times could easily swing away from Paul. The Philippian Letter closes with a strange salutation. This would have been totally impossible after Nero's edict since no believer's salutation from Caesar's household would have been feasible after the issuance of the Imperial Edict. Note:
All the saints salute you, but especially they who are of Caesar's household. (Phil. 4:22)
The above also reminds one of the closing words of the Book of Acts:
... with all freedom of speech without hindrance.
The favorable reception afforded Paul's message in Rome may have resulted in Paul’s being released as tradition teaches -- with a subsequent journey to Spain. See longer note on Philippians, page 118.
b. II Timothy
The dating of II Timothy in respect to Paul's imprisonment, Nero's Edict, and the Book of Acts is difficult. From II Timothy it is evident that certain changes were taking place. Wuest's translation shows the gathering storm:
During my self defense at the preliminary trial, not even one person appeared in court, taking his stand at my side as a friend of mine, but all let me down. May it not be put to their account … and I was drawn to His side out of the lion's mouth. (4:16, 17b)
So, the Letter seems to mark the preliminary part of the first
111
trial, and, in contrast to the optimistic note of Philippians, there is a sense of brooding loneliness and despair. Wuest again captures this pathos in translating II Timothy 4:6:
For my life's blood is already being poured out as a libation, and the time of my departure is already present.
Also, a course of ministry is finished with II Timothy:
I have fought a good fight, I have finished my
course, I have kept the Faith. (4:7)
Paul had strained, agonized, and contested for the Truth of God as revealed to him up to this time. He had finished the course laid out for him, and was resting at its goal. He had guarded well the faith that had been committed to his trust. See Gr. text of II Tim. 1:12.
The book itself speaks of a visit to Troas, Corinth, and Miletus (4:13, 20) that doesn't fit into Paul's earlier journeys. These might indicate a release from prison and a subsequent re-arrest.
The substance of the doctrines taught in II Timothy are in tune more with Romans, Galatians, the Corinthian and Thessalonian Letters rather than the Mystery of Ephesians and Colossians. The addition of the words, "of the Gentiles" (1:11), is lacking in all the critical Greek texts. The "Last Days" of chapter three sound suspiciously like the "Last Days" of II Peter 3:3, and Jude 18, a covering term embracing the events associated with the First and Second advent of Christ. Why should some associate the "Last Days" of II Timothy with the Mystery when the meaning of the term has already been settled in Scripture? The traditional meaning follows the adjuration of II Timothy 4:1 both as to intent and meaning, and this within prophetic times as the text indicates:
I adjure thee before God, and Christ Jesus --
Who is about to be judging living and dead,
Both as to His Forthshining and His Kingdom.
The above text no doubt is speaking of the judging and
112
testing of II Timothy 1:18, 2:12, and 4:8. These events are also mentioned in Phil. 1:6, 10, and 2:16. The "laying on of hands" and Paul's exhortation to Timothy to "fan the flame" of the charismatic gift given to him (II Tim. 1:6) is in keeping with the bestowal of this type of gift in Acts 8:18 and 19:6, gifts belonging to a by-gone Acts program having nothing in common with the temporary "gift of men" (Eph. 4:11) to the Body of Christ for the "adjustment of the Saints" (Eph. 4:l2), away from the Pentecostal hope of the Acts period, and to the Great Mystery truths of the Ephesian-Colossian Letters.
The message of which Paul was made a minister, II Tim. 1:11-14, might only seem to be the same truths as the Mystery of the Ephesian and Colossian Letters if the texts are given but a cursory reading. However, the texts in II Timothy compare more favorably with I Peter:
II Timothy 1:9-11 Compare I Peter 1:18-21
Who has saved us, and has Knowing that ye have been
called us with a holy calling, not redeemed, not by corruptible
according to our works, but silver or gold, from your vain
according to His own purpose conversation handed down and grace, which was given to from fathers, but by precious us in Christ Jesus before ages blood, as of a lamb without
of time, but has been made mani- spot, (the blood) of Christ,
fest now by the appearing of our foreknown indeed before the
Savior Jesus Christ, Who has foundation of the world, but annulled death, and brought to Who has been manifested at
light life and incorruptibility the end times for your sakes,
by the glad tidings; to which who by Him do believe on
I have been appointed a herald God, Who has raised Him
and apostle and teacher of from among the dead, and
nations. given Him glory, that your faith and hope should be in God
(J. N. Darby’s Translation)
While the “purpose and grace” of this calling was “before the ages,” still nothing is said about its being “hidden,” nor was it made manifest after the close of the Book of Acts, but, by its very terms, it
113
was made manifest by the FIRST ADVENT of Christ (see verse 10).
The message spoken of in II Timothy has to do with “life and immortality” as being “In Christ.” This is what was brought to light by Christ’s resurrection from among the dead. Peter stresses that redemption was also foreknown and manifest when that precious blood was shed and Christ was raised from the dead. Both II Timothy 1:9-11 and I Peter 1:18-21 have a pre-world dating.
In respect to the messages of I Peter and II Timothy, it should hardly need stating that "Life in Christ" is an absolute and primary prerequisite of a vital relationship with God. Life in Christ is a foundational truth and must of necessity coincide with the precious blood of Christ. This truth is assumed in the Ephesian-Colossian Letters. Nor would they be possible without this premise, since the only life that God accepts is one that has been co-mingled with that of Christ’s. It is basic to the Mystery to have one's life "hid with Christ in God" (Col. 3:3), and "Christ, the Life of us” (Col. 3:4) epitomizes and reveals Christ as an illustration of what the full measure will be of what we will be to God. And Christ is the full depiction of all that God will be to us. This is a quality of life that will be in constant fulfillment long after earth's ages have run their little day. The truth that life and incorruptibility are only found in Christ has been obscured by the teaching that man by his inherent nature is naturally immortal. Scripture teaches that only Christ has immortality (I Tim.1:16). Immortality or incorruptibility has to do with resurrection, as I Cor. 15:53 testifies. If it is something to be "put on," then man does not have it naturally. Life in Christ is a life that has Christ for its center and periphery, as well as partaking of Christ's very life-vitality by the creative activity of God's Spirit in us.
c. I Timothy
I Timothy and Titus present no internal evidence that they are in any way letters written from prison. Nor is there any external evidence suggesting that Paul was a prisoner when he addressed them to Timothy and Titus, respectively. The text of I Timothy 1:3 is hopelessly confusing, since no record exists as to when Paul on a journey to Macedonia ordered Timothy to abide in Ephesus. The contrary is the case, as Acts 19:22 states:
So he sent into Macedonia two of them that
114
ministered unto him, Timotheus and Erastus, but he
himself stayed in Asia for a season.
Paul had two stays in Ephesus. Acts 18:19 records a brief stopover, while Acts 19:31 tells of three years being spent there. If the letter of I Timothy is sent to correct a situation at Ephesus, then the letter is inexplicable and Paul's lengthy ministry at Ephesus is incomprehensible. In reading a multitude of authorities on the Greek text of I Timothy 1:3, one is struck by the confusion caused by the ambiguity of the text itself. As Kenneth Wuest states, "The construction is left dangling in the air." To solve the dilemma may be impossible at this late date. Possibly another factor enters into this question, and it might have a bearing upon the Titus Epistle as well. Earlier in this study it was suggested that Paul had been released from the restraints upon him after the close of Acts. The closing words of Acts certainly round out Paul's Acts ministry, but it also implies that a change took place after the two years’ ministry in his hired house. If this change had been the death of Paul, Luke would have mentioned it. A release of Paul after the close of Acts is an alternative to his death, an alternative that is traditional and based upon the writings of the so-called early church fathers. With either conjecture, the evidence is on the side of a release. A release explains the difficulties involved with both letters of Timothy and Titus. Clement of Rome wrote:
Paul won the noble renown which was the reward of his faith, having taught righteousness unto the whole world, and having reached the furthest bound of the West.
This probably means Spain, as he had hoped (Rom. 15:24, 28). The Muratorian fragment (A.D. 170) mentions the "departure of Paul from the city to Spain." Eusebius (HE, 11 22:2) states that at the end of the two years of imprisonment, the Apostle went forth again unto the ministry of preaching, and on a second visit to the city (Rome) ended his career by martyrdom under Nero. While this only raises the degree of probability of Paul's release and re-arrest, the alternative offers no evidence whatever. These very epistles might well be the history of those post-Acts years of ministry. The scanty nature of the evidence cannot be used against it, since nearly the entire labors of the 12 apostles are not recorded at all, and, even
115
during the Acts ministry of Paul, whole years are passed over without mention. The only reasonable objection would be that it is
difficult to account for the rapid apostasy apparent between the first and second letters of Timothy. If the pressure was from the political climate of the Empire in which no time was allowed for spiritual maturity, then this would help account for it.
The wonderful Gospel by which Paul was saved, and with which he was entrusted for others, is given a worthy prominence in these letters. No mention is made of the Great Mystery of the Ephesian-Colossian Letters.
d. Titus
The Epistle of Titus, like I Timothy, is difficult to place if one rejects a post-Acts release of Paul. It is not written from prison. Paul had left Titus on Crete (Titus 1:5) to set things in order there. The only recorded visit of Paul to Crete was when he was enroute to Rome (Acts 27:7-12). It is unlikely that this is the trip spoken of in this letter. Paul was looking forward to meeting Titus in Nicopolis (Titus 3:12). Whether this was the city by that name in Cilicia, or Thrace, or Epirus is unknown, but likely it was that in Epirus. As in II Timothy, "life" before the ages, promised and made manifest, is the hope expressed in Titus 1:2-3:
In hope of life, age-abiding; which God Who
cannot lie, promised before age-during times,
But hath manifested in its fitting seasons,
even His Word in the proclamation with which
entrusted am I, by injunction of our Saviour God.
Unless one knows when the Scriptural ages had their beginning, the meaning of the phrase, "before age-times," will re-main obscure. The hope of life promised before age-times might well correspond with the "Book of Life" mentioned in Phil. 4:3. The book of life dates from the foundation of the cosmos, to which this Titus dating of life may refer. Notice how the book of Revelation uses the term:
116
Rev. 17:8 Rev. 13:8
… whose names were not …Whose names are not written in the Book of Life not written in the from the foundation of the Book of Life of the of the world.… Lamb slain from the foundation of the world.
Rev. 21:27 fulfills the Book of Life in Abraham's City. This city also figures in the hope of the Galatian Letter (4:25-31) and the Hebrew Epistle (Heb. 11:10). Are the terms, "Before the Ages be-gan" and "From the Foundation of the World,” different in meaning? It is possible that the ages refer to man and the cosmos to a system in which he would find himself.
Titus and I Timothy have much to say about the appointing of elders, bishops, and deacons. These words have long ago lost their original simple meaning. An elder was simply an older person. A deacon was a servant. A bishop was one who had over-sight. There were no bishop rings or robes. The order set forth in Titus and I Timothy was that of the Jewish synagogue, including the place of marriage for bishops, the role of the family, and women in general. The qualifications for elders (Gr. presbuteros) are given in the Titus and Timothy epistles; the duties of over-seeing (episkopeo) in Titus, I Timothy, and I Peter. Elders are frequently mentioned in the book of Revelation. No "elder,” "bishop,” or "priest" is spoken of in the Ephesian-Colossian Letters. If the Body of Christ is fully observing the Unity of Ephesians 4, giving place to Christ's Perfect Headship, what place is there for elders and bishops? Who now has the authority of Heaven, as the Apostles had in the book of Acts, to lay hands on another to call them to this office and duty? Denominational bonds are no proof that the Christ of the Heav-ens is sanctioning any organizations today. Nor, because some claim to be apostles, prophets, pastors, elders, priests, and bishops -- does this make them so.
e. Ephesians and Colossians
Paul spoke of his Lord as his Captor. Even while the
117
dreaded Nero forged his bonds, Paul saw himself as another
captive taken. The Christ had captured his heart long ago.
Ephesians 3:1 Ephesians 4:1
For this cause, I Paul, I exhort you therefore, I
the Prisoner of Christ Jesus the Prisoner in the Lord, in behalf of you the nations: to walk in a manner worthy of the calling wherewith ye were called.
Not only did Paul thus justify God, but saw his circumstances as a part of God's out-going grace. Oh, to know the One whose resources are infinite and whose love is fathomless, so that our spiritual lives may thrive in spite of circumstances!
In Ephesians 6:19-20 Paul requests prayer for himself. But he asks for no freedom from the "coupling-chain" that bound him. Instead he asks for boldness and that his lips be not stilled, but that he might make known the Mystery as he ought. He did not seek proof of God's favor by being delivered from the tyrant as we would wont to do, nor seek to be prospered in material comforts. So the greatest of all apostles was left in chains, but bequeathed to us these sacred Letters that breathe the breath of a life molded into the likeness of Christ under the most trying circumstances.
This imprisonment was the occasion used of God to reveal to Paul, and through him to us of the nations, the most sublime truths ever given to man. The Apostle's thoughts are lifted beyond the barriers of time and place -- ranging into the Heavenlies, always exalting in the Person and Glory of the Lord Jesus, always assenting to the purposes of God. In these lofty Letters, whole concepts are compressed into a word, the whole of redemption into a phrase. He paints the glory and consummation of God's love and grace with bold strokes, and sees no less a triumph than that we all shall be in the likeness of the stature of the Fullness of Christ. He sees all of Israel's religion, all its types, symbols and shadows, as being fulfilled in Christ -- and in Him done away. He sees Christ as the First-born of all creation and, as First-born, the promise that all creation will be redeemed and blessed. Paul sees Christ as the Architect and Pattern from whence all comes and to which all moves, and in
118
Him the glory of what yet shall be. In some wonderful way Paul, in calling himself the Prisoner of Christ Jesus, felt that he was a cap-
tive for God's own purposes, referring to the chains in terms of the glad-tidings of the Mystery (Eph. 6:l9-20). This great truth is bound up in Paul's sufferings, just as is the Body of Christ (Col. 1:24), and Paul truly rejoiced in his sufferings if it meant the advancement of this great truth. His immediate success was measured by his loneliness, not fellowship or popularity. He looked into the future and saw it as an occasion for God to keep on manifesting the graciousness of His character in lavishly showing forth the excelling riches of His grace:
Eph. 2:7 This did He, to show forth, in the
ages now imminent, the transcendent
wealth of His free grace, in loving
kindness to us who are united to
Christ Jesus. (A. S. Way's Trans.)
It is so typical that Paul should bow his knees in prayer and praise to such a Father, praying that all should get to know in an experimental way, as he had, the knowledge excelling multidimensional love of Christ (Eph. 3:14-19). This same love had filled his own heart and flooded the cell in which he was imprisoned. With a heart so surfeited, he had confidence in God's love and grace being a vital factor in the on-coming ages. This is the type of maturity that is a direct result of our resting in full confidence in God's unchanging faithfulness, and from being "jointly-bound" with Christ our Head (Col. 2:19, Gr. sundesmos).
6. The Joint Epistles of Ephesians, Colossians, and Philemon
This is an enlargement of the afore-going. In each of these letters Paul is a prisoner. How graciously Paul associates his chains with His Lord:
Eph. 3:1 For this cause I Paul, the Prisoner of
Christ Jesus, in behalf of you the nations.
4:1 I exhort you, therefore, I the Prisoner
in the Lord.
Col. 4:3b ... to speak the Mystery of Christ, for
119
the sake of which also I am in bonds.
Philemon 1a Paul, the Prisoner of Christ Jesus...
9 Yet for love's sake, I rather exhort,
being such a one as Paul, the aged, now
also even a Prisoner of Christ Jesus.
In the Ephesian-Colossian passages above, the ministry of this "Prisoner of Christ Jesus" has to do with the Great Secret or Mystery addressed to believers from all nations. The Letter of Philemon was a personal letter from Paul to Philemon, carried by Paul's messenger, Tychicus, as he also carried the Ephesian copy, the Colossian copy, and, of course, the Letter to Philemon (see Eph. 6:21; Col. 4:7-9). To give shelter to a run-away slave was a major crime, and to carry any correspondence such as in the case of Onesimus would be a capital offense. To add “smuggling of slaves” to this action would compound the crime. All this makes the Letter of Philemon the more remarkable.
Paul, prisoner of Nero, was growing old in his chains:
Eph. 6:20 On behalf of which (the Mystery)
I am growing old in my chains.
The Greek word translated "ambassador" in the A.V., "presbeuo," means "one advanced in years.” This and not "am-bassador" was the first meaning, and ambassador, the secondary. This is the same thought that Paul expresses to Philemon, and is used as a grounds of his appeal as he begs for the life of Onesimus:
Philemon 9 … Being such a one as Paul, the aged....
Of this same Onesimus, Paul writes so beautifully:
Philemon 10 I exhort thee concerning my own child
whom I have begotten (gave birth to) in
my bonds, Onesimus!
Paul links his bonds and the grace of God together as he closes the great Colossian Letter:
120
Col. 4:18 Keep ever in mind my chains,
Grace be with you!
If God was so disposed as to leave this favored Apostle in chains, albeit strengthened in the inner man, then all of us can rest also in the fact that God will continue to be gracious to the world, and to His own. He will not treat one above another, nor with acts of judgment, miracles and signs show partiality in order that grace might have its reign in the world. Once this pattern is broken, then, indeed, pure grace has abdicated.
In both the Colossian and Philemon Letters an unusual word is used for "prisoner”: Sunaichmalotos
sun = together, joint, equal.
Derived aichme = a spear
from: haliskomai = to be taken
Translation: "To be taken as a joint-captive of the spear.”
This word occurs in Romans 16:7, but from the context of this chapter and from the 15th chapter, it is quite clear that Paul was not in chains as he wrote the Roman Epistle. So the reference in Ro-mans must have a reference to a past experience and from which he was cleared. It is also clear that Paul was a prisoner when he wrote or caused to be written the Ephesian, Colossian and Philemon Letters.
Colossians 4:10 Philemon 23
Aristarchus, my fellow- There salute thee
captive of the Spear, Epaphras, my fellow-
saluteth you. captive of the Spear
in Christ Jesus.
If this term is taken in its literal sense, then an insight is given to us of the political temper of the times in which these Letters were written. It is most generally assumed that these letters of Paul were written in A.D. 64 to 68. It is to be remembered that these are the first written notices of the Great Mystery and its attending
121
truths. If a time-lap was involved from their initial announcement to their full effectiveness, then they would in time reach beyond A.D. 70 as their operative date. While dates are difficult to fix, still this grand program of God's grace is a part of our historical heritage. It
was done or initiated during the reign of Nero. Of his fame much has been written, due to his very infamy. Scripture throws light on history, but without history there would be no Scripture. What follows is to be pondered, even it is not conclusive.
The tolerance with which Rome first regarded the Christians had given place to ruthless hostility under Nero's Imperial Edict issued in A.D. 64 after the fire of Rome. This was followed by another edict that Christians were to be considered "Enemies of the world." As such, it is unlikely that one such as Paul, a ringleader of the sect, should escape while others were to be seized, examined by torture, and, if they but owned the Name of the Lord Jesus, were to be put to death. As official "enemies of the state," they would be "Prisoners of the Spear," and once certified as true enemies, had no further rights of appeal. Normally, he would be "led in triumph" in some Imperial parade of captives, made sport of in the arena, then slain.
Is Paul giving to us the final verdict in his case? He is now Paul the Aged, and a Captive of the Spear. Also, Timothy is no longer distant from Paul, as in II Timothy, but is with him, and in the Colossian and Philemon Letters his name graces the salutation. Mark had come with Timothy as requested (II Tim. 4:11, cp. Col. 4:10 and Philemon 24). Luke was there, and Demas had returned from his wanderings (Col. 4:14). Now Paul could truly send these Letters and say:
.. .according to the dispensation of God, which is given
me toward you, TO COMPLETE THE WORD OF GOD (Col. 1:25).
SECTION THREE
1. The Mystery Epistles
Most authors associate the Philippian Letter with the Mystery Epistles of Ephesians and Colossians. Also, because many of the truths of the Philippian Letter are empathetic to the Mystery,
122
a late or corresponding date is assigned to it. Some authors, such as J. B. Lightfoot, place the Philippian Letter closer to the Book of Romans. The merit of this may be judged from the following excerpts from his book on Philippians, pages 43 and 44:
PHILIPPIANS. ROMANS
(1) i. 3, 4, 7, 8. I thank my i. 8 - 11. First I thank God in every mention of you at my God through Jesus
all times in every request of mine Christ for you all … for
… as ye all are partakers with God is my witness … how me in grace ((s s): for incessantly I make men-
God is my witness, how I long for tion of you at all times in you all in the bowels of Christ my prayers making re- Jesus. quest … for I long to see
you, that I may impart
some spiritual grace () to you.
(2) i. 10. That ye may approve ii. 18. Thou approvest the
the things that are excellent. things that are excellent.
(3) ii. 8, 9, 10, 11. He became xiv. 9, 11. For hereunto obedient unto death … where- Christ died and lived (i.e.
fore God also highly exalted rose again), that He may Him … that in the Name of be Lord both of the dead
Jesus every knee may bow and of the living … For it
of things in Heaven is written, I live, saith the and things on Earth and Lord: for in me every and things under the Earth, knee shall bow and every and every tongue may confess tongue shall confess unto
that Jesus Christ is Lord (and c. God (Isa. xiv. 23, 24). [4]ii 2 - 4). That ye may have xii, 16 - 19. Having the the same mind, having the same mind towards one same love, united in soul, hav- one another; not minding ing one mind: (Do) nothing in high things…. Be not wise
facetiousness or vainglory, in your own conceits(- s) … having peace with all
men: not avenging your-
own selves,
but in humility holding one 10. In honor holding one
another superior to yourselves. another in preference.
123
PHILIPPIANS ROMANS
(5) iii. 3. For we are the circum- ii. 28. For the (circum-
cision, cision) manifest in the
flesh is not circumcision
… but circumcision of
the heart.
who serve (s) by i. 9. God Whom I serve
the Spirit of God( v. 1. (λατ) in my spirit.*
), Spirit of God and boast v.11. Boasting in God in Christ Jesus... through our Lord Jesus Christ.
4. 5. If any other thinketh xi. 1. For I also am an to trust in the flesh, I more Israelite of the seed of … of the race of Israel, the Abraham, the tribe of tribe of Benjamin. Benjamin.
(6) iii. 9. Not having my x. 3. Ignorant of the right- own righteousness which is of eousness of God, and seek- law, but that which is through ing to establish their own faith of Christ, the righteous- (righteousness). of God in faith…
ix. 31, 32. Pursuing a law of righteousness … not of faith, but as of works.
10, ii. Being made conform- vi. 5. For if we have been able (s) un- planted (
to His death, if by any means ) in the likeness
may of attain unto the res- of His death, then shall we urrection from the dead: be also of His resurrection.
21. That it may become con- viii. 29. Death, He foreor- formable() to dained them conformable the body of His glory (μορφους) to the image of His Son.
(7) iii.19. Whose end is de- vi. 21 For the end of those
struction. things is death.
__________
*The idea of the spiritual appears again in Rom. xii. 1, , where this moral service of the Gospel is tacitly contrasted with the ritual service of the law as the living sacrifice to the dead victim. Compare also James i. 27, s ... See the notes on Phil. ii. 3.
124
PHILIPPIANS ROMANS
Whose God is their belly. xvi. 18. They serve not our
Lord Christ but their own
belly.
(8) iv. 18. Having received xii, 1. To present your bodies
from Epaphroditus the a living sacrifice, holy, well-
(gifts) from you, an odour pleasing to God.
of a sweet savour, a sacri-
fice acceptable, well pleas-
ing to God.
Some verbal coincidences besides might be pointed out, on which, however, no stress can be laid.*
The Philippian Letter intimates a crisis in Paul's life and ministry -- as if something were approaching an end. Looking at the critical text of Phil. 1:22 and 23, Paul is stating that he was not making his preference known concerning the future should his labors still continue on, but he was being pressed out of the two previous choices into a third. A similar ambiguity is suggested in Phil. 3:12 and 13a:
__________
* I have observed the following words and expressions common to these two epistles only, though occurring elsewhere in the New Testament: , Rom. viii. 19. Phil. i. 20; Rom. viii. 22, Phil. i. 5; s viii. 29, Phil. iii. 21; Rom. xvi. 2, Phil. ii. 29 -- besides one or two which occur in the parallels quoted in the text. Compare also Rom.
xiv. 14 , with Phil. i. 25 s .. The following are found in St. Paul in these two epistles only, though
not occurring elsewhere in the New Testament: s, Rom. xvi. 19, Phil. ii, 15 (comp. Matt. x. 16); Rom. xi, 7, Phil. iv. 17
(common elsewhere); s Rom. xiii. 6, xv. 16, Phil ii. 25 (comp. Heb. i. 7, viii. 2); s, Rom. xii. 11, Phil. iii. 1 (comp. Mat. xxv. 26); , Rom. xiii. 1, Phil. ii.3, iii. 8, iv. 7 (comp. 1 Pet. ii. 13); , Rom. i. 23, v. 14, vi. 5, viii. 3, Phil. ii. 7 (comp. Rev. ix. 7); and perhaps , Rom. ix. 20, x. 18, Phil. iii. 8 (comp. Luke xi. 28).
125
Phil. 3:12 Not that I have already received,
Or have already reached perfection,
But I am pressing on –
if I may even lay hold of that for
which I have also been laid hold
of by Christ Jesus:
3:13a Brethren! I, as to myself, reckon
that I have not yet laid hold;
Paul wrote as if he were unsure of what God might yet have in store for him. If it was the Mystery, then Philippians would take its place at the threshold of the Ephesian-Colossian writing. Phil-ippians could well be a pivotal letter, since Philippians goes beyond the "Jew first" of Romans, but it still falls short of announcing the Mystery.
The Philippian 3:1-9 passages present Paul’s Great Renun-ciation of his former great national heritage. This is in contradistinction to Romans 9:1-5 and 11:1-5, i.e., where Israel still had an active role in God's program, even though it was a negative role. Paul then reminded his readers that he is a Jew, and that what God had done for him personally was what He could yet do (at that time) for the whole nation. At this present time not one of the privileges listed in Romans as showing Israel's preferential place in God's program is operative. Nor is there a "sample-remnant" of spiritual Israelites in existence today. The Jew of today is not the "Israel of God," or a "Son-heir," or "the Adoption," or a "Priestly Nation." They are not functioning under either the Old or New Covenants. The "Middle wall of Partition" as epitomized in the perfect flesh of their Messiah, testifying as it did to their distinction from other nations, was "broken down" when His flesh was crucified. In His "slaying" the enmity was also slain. See Gr. text of Eph. 2:14-16. It followed that the "Law of Commandments in decrees" (Eph. 2:l5) and the "Handwriting in Ordinances” (Col. 2:l4) (that was so much a part of Israel's life) were all wiped out, canceled by nailing them to a tree (Col. 2:l4; Eph. 2:l6). This was the ancient method of showing that a "bond" was fulfilled and canceled.
The "Great Renunciation" of Phil. 3:1-9 forms a logical stepping-stone to the later Mystery truths revealed in Ephesians and Colossians.
126
The "Out-resurrection, out from among the dead" that Paul was so uncertain of attaining, and the "Prize of the On-High Call of God" that drew him onward (Phil. 3:11 and 14) are more than realized in the further Mystery revelation that all were jointly made alive, jointly raised, and jointly seated in the heavenlies in Christ (Eph. 2:5, 6).
It is generally accepted that Rome is where Philippians was written. Some feel it to have been written in Caesarea before Paul's Roman imprisonment. If this latter were true, then the epistle would not have been fraught with life or death issues, since Paul could have exercised his rights as a Roman citizen and have obtained the protection of the Emperor.
The Writing of Ephesians, Colossians, and Philemon
Ephesians, Colossians, and Philemon are closely related inasmuch as they were penned nearly at the same time. All were carried by Tychicus to cities in the Lycus valley (see Eph. 1:1; 6:21; Col. 1:2; 4:7-8). Paul appended the Philemon Letter to that of Colossians, (Col. 4:9) in order to return Onesimus, a runaway slave, to his master, Philemon.* While all three letters are written from
__________
* God's Household of believers, ruled by His grace, is seen operating in this Letter. How is a believer to act in respect to "Slavery”? The Letter is a plea for reconciliation between Master and Slave based upon the kinship each possesses in his mutual Life in Christ, in Whom all are equally "Son-Heirs." The Slave was to be received as though he were the Apostle Paul, just as we are "accepted in the Beloved" (Eph. l:6). The "joint-heirs, joint-body, and joint-partakers of the promise" (Eph. 3:6) is an equality that nullifies all human distinctions of class, race, social standing, color, nationality, education, language, or culture. Paul's plea is patterned after the redemption each of us has in Christ. Our debt is put to His account, and we are an "Onesimus," one who has run away from God, and has been returned in the Person and merit of His Son. Paul could have "commanded" and defined the issues. He could have suggested an outright revolt -- and history records such a revolt with a blood-bath that found no survivors. Instead, he suggests a Christ-likeness that makes us find in others, a "brother beloved."
127
prison, the Philemon Letter makes no mention of the Mystery of Ephesians and Colossians. It is, however, one of the most beautiful letters ever written, full of grace and full of Christ.
Between Ephesians and Colossians there exists an unmistakable bond of doctrine, frequently expressed in almost identical words. It is entirely likely that Col. 4:16 is an appeal for an exchange of these two epistles.
The Ephesian Title
The title of the book, "To the Ephesians," and the words, "at (or in) Ephesus," appear in all the manuscripts since the fourth century. They do not appear in Ms. Alpha and B, nor Ms. 67, nor in the Laurentian Ms. (II or 12C). Origen (C 250) used a text in which these words are missing. Basil (C 370) stated that no text of his day had these words. Marcion (C 140) did not have the words “at Ephesus” in his text, and he spoke of the Epistle as the "Epistle to the Laodiceans." This would correspond with Paul's words in Col. 4:16. Nor did Tertullian (C 200) have the words "at Ephesus" in the text that he used.
The Epistle is not local in character, but is intended for general or wide circulation -- just as are the Galatian Letter (sent to the Province of Galatia), and James and Peter (to the Twelve Tribes of the Dispersion), Revelation (to the Seven Churches in Asia), and the book of Hebrews (to those of Judaic background). It is obvious that encyclical letters were the rule at that time – even the little Letter of Philemon was addressed to the church in that home.
The internal character of the Ephesian Letter is unusual -- no personal references are made. Paul had been over two years in the City of Ephesus (Acts 19:10, 22), and a letter as long as this could hardly have been addressed to friends without some mention of their love and faithfulness. The Epistle suggests that Paul is speaking to the largest possible audience of believers and those predominantly unknown to him:
Eph. l:l5 Wherefore I also, after I heard of
your faith in the Lord Jesus....
128
Most likely a blank space was in the original letter where we now read the words, "at Ephesus." Or the original could have read, "… to the saints who are also faithful, in Christ Jesus." Whatever locality receiving this letter would understandably associate it with themselves just as we do when we read it. The inner content of this letter and that of Colossians would fit the non-local use of the word "Church" (Gr. Ekklesia). It is not used of a mere local assembly, but in a much higher sense, i.e., the out-called of believers from all nations forming the Body of Christ. Such an out-calling is assumed as deriving its life from Christ, as being patterned after Christ (the stupendous life of Christ is continued in us, and His history is reproduced in us) and Christ’s being the sum-total of what the future will be for that Body as its rightful and only Head.
If Tychicus followed the normal routing of this letter, he would have first gone to Ephesus as the capital of Proconsular Asia. At Ephesus, copies would be made and sent out to other localities. The cities of Laodicea, Colosse, and Hierapolis (the City of Priests) were very close to Ephesus in the Lycus Valley.
Shonfield's Authentic New Testament has a charming way of captioning the Ephesian Letter:
TO THE COMMUNITIES OF ASIA
The Ephesian Copy
Earlier it was suggested that the Ephesian Letter was also the Epistle of the Laodiceans mentioned in Col. 4:16:
And when this Epistle is read among you, cause that it be read also in the Church of the Laodiceans; and that ye likewise read the Epistle from Laodicea.
In keeping with the lack of local color in the Ephesian Letter the same is also strongly suggested of the Colossians, Laodiceans, and others by Paul's statement in Col. 2:1:
For I want you to perceive the stupendous struggle I am having for your sakes and for those in Laodicea, and as many as have not seen my face in flesh.
(C.V.)
129
This text and Col. 4:16 raise the question of trying to identify the Laodicean Letter. The following suggestions are put forward:
1. That there was at that time an existing Laodicean Letter.
There is a 300-word Letter known by that name found in some Latin Bibles. It is placed after cither Colossians or Hebrews. It is merely a collection of Pauline quotations, and cannot be the text spoken of in Col. 4:16.
2. A completely lost book. The letter Paul wrote was to be read by several churches. This would involve duplication and circulation. A letter of this importance would hardly be lost. The constant interchange between these cities is readily seen by reading Col. 4:15.
3. The most simple explanation is that the Ephesian Letter is the same as the Laodicean "copy." Marcion expressly said the Ephesian Sinaitic MSS omits the words "at Ephesus." Origen's text merely reads, "to the saints who are _____ being also faithful." Basil of Caesarea states this was the common reading in the most ancient MSS. The blank in the MSS caused some problems that make interesting reading. Tertullian clearly testified of a blank left in the Ephesian Letter.
4. John Knox felt that the Philemon Letter was the Laodicean Letter. His grounds are unknown.
__________
The Interrelationship of the Ephesian - Colossian Letters
The diversity of the two letters calls for each to be a supplement of the other. The likeness of subject matter in both books is easily seen, as well as the fact that this same material is carried to divergent ends. Different goals are reached, for it is to be expected that these truths would be designedly intertwined. The repetitions are set forth masterfully in different settings, each strengthening the different lines of revelation in respect to the
Mystery until the composite whole is seen reaching back before the
130
founding of the cosmos, and reaching forward so that all of creation is re-affirmed in the New Humanity in Christ, thus made joint-sharers of that promise in Christ (Eph. 3:6).
Both books abound in similar expressions and phraseology, as the following interesting texts demonstrate (Rotherham Text):
Ephesians Colossians
1:7. In Whom we have the re- 1:14. In Whom we have our
demption through His blood, the redemption, the remission of
the remission of our offences ... our sins …
1:17. That the God of our Lord 1:9. … that ye may be filled
Jesus Christ, the Father of unto the personal knowledge
Glory, would give you a spirit of of His will in all spiritual wis-
Wisdom and understanding in dom and discernment.…
gaining a personal knowledge
of Him.
2:1. Unto you also, being dead 2:13. And as for you, who
by your offences and sins.… were dead by your offences and by the uncircumcision of your flesh
2:11. … who are called Uncir- 2:13. … who were dead by
cumcision by the so-called Cir- your offences and by the
cumcision in flesh made by hand uncircumcision of your flesh...
3:6-9. That they who are of the 1:25-27. Of which I have be-
nations should be joint heirs, come minister –- according to
and a joint body, and joint par- administration of God which
takers of the promise in Christ hath been given unto me to
Jesus through the glad mess- you-ward, to fill up (complete)
age, of which I was made a min- the Word of God, the sacred
ister, according to the free- secret, which had been hidden
gift of the favor (grace) of God away from the ages and from
which was given to me accord- the generations, but now hath
ing to the energy of His power: been manifest unto His saints
unto me, the less than least -- unto whom God hath been
131
Ephesians Colossians
of all saints was given pleased to make known what
this favor (grace), unto the is the wealth of this sacred
nations to announce the glad- secret among the nations,
message of the Untraceable which is Christ in you, the
Riches of the Christ, and to hope of glory.
bring to light, what is the
administration of the sacred
secret, which had been hidden
away from the ages in God,
Who did all things create.
4:15-16. … may in love grow 2:19. And not holding fast the
into Him in all things, Who is Head: from which all the
the Head, Christ, out of Whom Body through means of its
all of the Body fitly framing joints and uniting bands, and
itself together, and connecting connecting with the growth of
itself through means of every of God.
joint of supply, by means of
energizing in the measure of
each single part, securing the
growing of the Body, unto an
upbuilding of itself in love.
4:22-24. That ye were to strip off 3:9-10. Be not guilty of
as regardeth the former behav- falsehood one to another:
ior, the old man who corrupteth having stript off the old man
himself according to his deceit- together with his practices,
ful covetings, and were to be and having put on the new,
getting young again in the spirit who is being molded afresh
of your mind, and were to put on unto personal knowledge,
the man of new mold who after after the image of Him that
God hath been created in His hath created him.
truthful righteousness and loving
kindness.
5:15-16. Be taking heed there- 4:5. In wisdom be walking
fore exactly how ye are walking, toward them who are without,
not as unwise, but as wise, buy- the opportunity buying out for
132
Ephesians, continued Colossians, continued
ing out for yourselves the oppor- yourselves.
unity because the days are evil.
5:19-20. Speaking to yourselves 3:16-17. Let the Word of
with psalms and hymns and spir- Christ dwell within you richly,
itual songs; singing and striking in all wisdom teaching and
the strings with your heart unto admonishing one another,
the Lord; giving thanks always with Psalms, hymns, spiritual
for all things, in the Name of songs, with gratitude raising
our Lord Jesus Christ, unto song with your hearts unto
your God and Father. God: and whatsoever ye may be doing in word or in work, all things do in the Name
of the Lord Jesus, giving thanks unto the Divine Father through Him.
In addition to the above, Eph. 5:22-6:9 is to be compared with Col. 3:18-4:1. Eph. 6:18-20 compares with Col. 4:2-4. Eph. 6:21-22 compares with Col. 4:7-8.
A large portion of the Ephesian Letter has to do with Christ in His various relationships as Head of the Church, His Body. This is also true of the Colossian Letter; although there are parallels or equivalents, the emphasis and center of attention is different in each letter.
Ephesians Colossians
In the following verses Christ’s In the following verses
Headship is OVER ALL THINGS, Headship is OVER ALL and
in behalf of, for the benefit of through all, not merely in be-
the Church, His Body. Christ is half of the Body of Christ, but
the Representative Head and that in order HE HIMSELF
Pattern for His Body of Believers. might become preeminent in
ALL THINGS.
Eph. 1:19-23. And what the sur- Col. 1:15-16. Who is (an)
passing greatness of His power Image (Eikon) of the Unseen
133
Ephesians, continued Colossians, continued
unto us who believe, according God, Firstborn of all Cre-
to the energy of the grasp of His ation. BECAUSE IN HIM
might which He energized in the were created all things … they
Christ when He raised Him from all through Him and for Him
among the dead, and seated Him have been created, and He is
(as we are jointly-seated, Eph. before all, and they all in Him
2:6) at His right hand in the hold together (vs. 17).
Heavenlies, over-above all prin- (As the IMAGE of God,
cipality, authority, and power, Christ communicated God to
and lordship, and every name us. As the FIRSTBORN of
that is named, not only in this all creation He has the right
age but also in the coming one, and duty to redeem [vs. 14], to
and did put ALL THINGS in restore [vs. 13] and to bless all
subjection beneath His feet. that would follow, i.e., all cre-
And gave Him (Christ) to be ation [vs. 16b]. This is inclu-
Head OVER ALL THINGS sive of Rom. 8:22; Phil. 2:11,
unto the Assembly. Which but MUCH MORE.) 1:18.
indeed IS HIS BODY, the And He is the Head of the
FULNESS of Him Who the Body, the Assembly, Who is
ALL THINGS IN ALL is the Beginning (Chief), First-
for Himself filling up. born from among the dead in
order that He might become
in all things Himself pre- eminent.
The text of Eph. 1:23 has been subject to a great deal of research by many. Some have suggested that it be translated:
The Church which is His Body, the complement
of Him Who is completed in all in every way.
Another suggestion is that it should read, "Him Who perfects or completes everything, Who brings everything to its perfection.”
The following texts draw a typical Colossian emphasis by deliberately pointing up the relationship between the Fullness of the Godhood as it pertains to Christ Himself, and that fullness the Body of Christ has IN HIM:
134
Col. 2:9 Because in Him (Christ) resides ALL
THE FULLNESS of the GODHEAD
bodily, i.e., substantially.
2:10 And, ye are IN HIM filled full (complete) …
Compare: 1:19 Because IN HIM was ALL THE FULLNESS
well pleased to dwell!
The expression, "the Fullness," is without restriction or limit in any way; it means the attributes and totality of the Godhood.
The Ephesian emphasis on this same theme is seen in the following texts. Notice the shift back to the Body of Christ:
Eph. 4:10 He that descended He it is Who also
ascended over-above-all the Heavens, THAT HE MIGHT FILL ALL THINGS!
4:13 Until we all advance---
into the Oneness of the Faith
and the personal knowledge
of the Son of God,
Into a Man of full-growth,
Into the Measure
Of the Stature
Of the Fullness of the Christ.
4:15 … may in love grow into Him in all things
Who is the Head, Christ.
In the Ephesian Letter, the Body of Christ and Christ Himself are a collective personality, the Head, Christ, being at once an integral quality of the Body, and being in Himself its substance. Each solidly merged into the other until, in their Divine Oneness, they were a prototype of what God has projected for all, whether in the Heavens or upon the Earth. Notice in the following verses how the Mystery ever reaches out to greater lengths, starting with the unfolding of His purposes first to the nations, without distinctions or exceptions, then those receiving and rejoicing in it are made the Body of Christ, and they in turn in their Oneness with Christ are to be the Divine pattern and prototype to other Princes and Authorities in the Heavenlies.
135
To close this section, i.e., the interrelationship of Ephesians and Colossians, the parallels of thought, of words, and of phrases, are used to develop different lines of argument, each supplementing the other. Davidson states that out of the 155 verses of the Ephesian Letter, 78 of these contain expressions found in the Colossian Letter. The following parallels were discovered by Kritik:
The Priority of Ephesians The Priority of Colossians
1. Eph. 1:4 Col. 1:22 1. Col. 1:1-2 Eph. 1:1-2
2. 1:6-7 1:13-14 2. 1:3-5,9 1:15-18
3. 3:3,5,9 1:26; 2:2 3. 1:5 1:3,12,13
4. 3:17-18 1:23; 2:2,7 4. 1:25,29 3:2,7
4:16; 2:20
5. 4:16 2:19 5. 2:4-8 4:17-21
6. 4:22-24 3:9-10 6. 4:5 5:15-16
7. 5:19 3:16 7. 4:6 4:29
Each of these remarkable parallels doubly blesses us; for instance, the last, #7, tells us how we are to be filled with the spirit (Eph. 5:l8), i.e., speaking, etc. The Colossian passage uses the same context but adds the words, "Let the Word of Christ dwell in you richly, in all wisdom teaching…admonishing, etc., grace-singing...," so we are to be letting our spirits be filled with the Word of Christ, and out of that abundance will come self-discipline, and the strings of our heart will be singing unto God. Each epistle is needful to the other.
It is the opinion of the author of this article that the Ephesian Letter was written first, and was intended to be a general letter to inform the "saints and faithful in Christ Jesus" of God's unfolding purposes in respect to the recently revealed Secret. This was the first step in bringing them up-to-date. Of course, it would have to be
revealed also to the other Apostles and Prophets (such as John, the seer of Revelation, Eph. 3:5) so that they could adjust their re-spective ministries to that of this great Secret. The Body of Christ, as the repository of this great Secret, would be the instrument to convey it to "Principalities and Authorities in the Heavenlies" (Eph. 3:10).
The Colossian Letter would be the last official commun- ication from God. The Philemon Letter would be enclosed with the
136
Colossian to protect the slave Onesimus (Col. 4:9, cp. Philemon 1:10). The words of Col. l:25-26 are sufficient for our affirmation of "Amen" that an inspired Apostle was given the dispensational trusteeship of the Mystery and all that is implied in it, to COMPLETE the WORD of GOD.
Col. l:25-26a Of which I have become minister
According to the Administration of God
which hath been given unto me to you-ward
To FILL UP (COMPLETE) the Word of God,
The sacred Secret…, etc.
The Epistles of Completeness
1. His Workmanship
(Section Four)
Ephesians and Colossians could well be called "The Epistles of Perfection" or "The Revelation of God's Primal Purpose." Eph. 3:11 in the A.V. uses a descriptive phrase, "The Eternal Purpose," that might well be used of the ultimate goal of the Mystery rather than the intermediary stage of the ages as intended in Eph. 3:11. Each epistle abounds in the word "fullness" as it applies to God, to Christ, to the Body of Christ, to all things, and to the epochs that reach into the future when that which is on Earth and in the Heavens is summed up in Christ, its Head. So, these epistles could be called "Epistles of Fullness."
These Epistles, in a distinct way, are addressed to the "Saints and Faithful in Christ Jesus." Former truths that are reiterated in these epistles are very selective, such as the implement of Christ's
death, His quickening, rising, seating, etc., not only as a point in time but an embracement of all time (see Gr. text of I Pet. 1:19-20). Also, what is not carried over from the former revelations is note-worthy, such as being Abraham's seed, or having Sarah as one's mother (Gal. 3:29; 4:31), or the new Earth, or the new Jerusalem, or even the coming of Christ. The truths that are revealed, or in some cases reiterated or enlarged upon, supersede all earlier truth that is in distinction, variance, or contradiction to it. All former states of national, regional, or religious exclusiveness are done away. All are made into a new humanity in Christ. These epistles alone contain
137
the Mystery or Secret with its many aspects that delineate this great dispensational program from all that has been revealed before, and it reaches far beyond the prophetic kingdoms. The Body of Christ is thrust upon the perfections of Christ alone; in this maturity there is no room for the former elementary baptisms, observances, feasts, fasts, or exclusive covenant relationships. In other Scriptures, the temporal purposes for the Earth and its passing kingdoms were made known; only in these letters is God's unending transcendent goal revealed, i.e., that Christ is to fill all things (with Himself), and that all in the Heavens and "Earth will be summed up together under one Head" in Him (Eph. 4:10; 1:10). The Divine imprint of the gracious, living Christ is to be borne by all of God's creation. Not only is Christ the Beginning, the Chief, but the Creative Original from whence God in Him will mold the whole. These letters also tell of the Body of Christ that is an ever-growing family household, and also a living shrine of His Spirit and of His worship (Eph. 2:18-22). The foundation of everything is Christ, and the superstructure's interlocking stone (that holds all together) is also Christ.
Step by step. Ephesians presents first what God has done for the believer, nearly always in respect to Himself. Colossians does not go into this aspect of the believer's relationship as much as the other, but the following observations may be helpful. It is premised on the truth that God has committed Himself to us in Christ in a wonderful and gracious way. We in turn are committed by God to a "way of excellence" in Christ. Note the following:
1. P = Passive. In the passive we become the grammatical subjects of the statements, while God remains the true Agent. We are the objects of His action. He acts, and we are the ones acted upon.
2. MP = Middle Passive. The Greek middle tense is a reflexive, for Himself or for ourselves. In the present and imperfect tenses there is no distinction in form between the middle (reflective) and the passive. The context must decide which is meant. Eph. 5:18 affords an illustration of this: it could mean, “fill yourselves,” or "let yourselves get filled," or "be getting (yourselves) filled in Spirit," in contrast to "do not be getting yourselves drunk with wine." God is not reluctant to give beyond our asking. A friend has suggested that this
138
"wine" can include other "heady" things beyond table spirits
and may be more dangerous such as the wine of the Old Covenant or New Covenant Ordinances. If we let God's Spirit operate in our lives, then the barriers that once hindered (whether physical or spiritual) are done away.
3. AA = Active Accusatives. These are active verbs plus Accusatives, i.e., God’s acting and our being the object of His action. Eph. 1:3 illustrates this: "... Who blessed (C.V., “Who blesses” ) us…."
4. MA = Middle plus Accusative. The middle voice, i.e., one acting for oneself, plus the one who is the object of such action. "… He made choice of us before the founding of a world" (Eph. 1:4) would convey the middle voice if the words "… for Himself " were added to the text, making it read, "… He made choice of us for Himself before the founding of a world....”
Ephesians:
1:3 AA Who blesses us ...
1:4 MA He made choice of us in Him (for Himself).
1:5 AA In love marking us out beforehand unto son- heirship for Himself.
1:6 AA His favor (grace) wherewith He favored (engraced) us in the Beloved One.
1:11 P We were taken as an inheritance.
1:13 P In Whom, also believing, (ye) were sealed....
1:17 A+ Dative … would give (and continue to give) you a spirit of wisdom.…
2:5 AA Gave us life together (jointly-quickened) with the Christ.
P Ye are having been saved (by pure grace).
2:6 AA Jointly raised us up, jointly seated us.
2:8 P For by His favor (grace) have ye been saved.
2:10 P His in fact we are--His workmanship (n. poiema:
something-made; His achievement, Eng.
"poem,” God's artistry in making our inner
person, Christ-like, of His quality).
P Created in Christ Jesus (the good works mention- ed in the text are those things prepared for us of
139
Ephesians, continued
God in Christ that are to be expressed in our walk or way of life).
2:13 P … became near by the Blood of Christ (one can- not make oneself near to God; it must be His doing).
2:20 P Having been built up on the foundation of the apostles, etc. (We are the passive recipients of God’s having placed us upon the only sure foundation, Christ, not on the unsure foundation of any man. The "corner-stone" has reference to the upper-structure's "locking-stone," i.e., that holds the whole together).
2:22 P In Whom (Christ) ye also are being builded together (co-built)…into a habitation (a perman- ent dwelling place) of God in spirit.
3:5 P As it hath been just now revealed to the holy apostles... (whether the early 12 apostles, or late eight apostles, or the kingdom prophets, such as John in the book of Revelation, or prophets such as Agabus [Acts 21:10], all would have to hear the Mystery by whatever means God chose in or- der that no contradictory message would continue to be promulgated. Paul received it and made it known to the people of the nations. The Christological aspects of the Mystery are stressed in the Colossian Letter.)
3:10 P …that He might cause to be known through the church….
3:16 P In order that He may give unto you--according to His glorious riches--with power to be strength-
ened, through His Spirit in the inner man. (God must strengthen the inner man so Christ can dwell completely at home in our hearts, and God does this, and will continue to do so, even un- asked. )
3:19 P …that ye may be filled to all the fullness of God. (God's glorious riches in Christ is a treasure to be mined, and God will be satisfied with no less than His Own Fullness indwelling and engulfing the
140
believer, even beyond the asking or thinking)
4:1 P … the calling wherewith ye were called;
4:4 P ... called in one hope of your calling. (Both of these are passives, we were acted upon, we were the recipients. The "callings of God" are within Himself and He does not alter the recipients when these calls are in pure grace.)
4:30 P Wherewith ye have been sealed.... (The Spirit has indeed sealed us in Christ [Eph. 1:13]. He is God Matrix, i.e., that surrounding substance within which our new life originates, develops, and is contained. He is the Mold, the binding sub- stance, He is the Sum of which we are the com- ponents.)
Colossians:
1:12 AA Giving thanks unto the Father Who hath made
you sufficient for your share in the inheritance of
the saints in the light. (Our allotment has been made sure and secure by God’s acting in our behalf
in providing a perfect Saviour, and a perfect re-
demption. We are to give thanks for Him, not to
make it more secure. The "sufficiency" is not a
proper subject for petition since we are "Com-
plete in Him.")
1:26 P The sacred Secret which had been hidden away from the ages and from the generations now
hath been made manifest unto His saints. (In all
the ancient secrets the initiated had to do some-
thing, had to meet certain qualifications, but it is not so with this great secret! Our pride of station would exclude someone, or set up certain criteria, and this becomes the most vicious legalism of all.
It is the Father's great secret for His own in
Christ.) …Being knit together in love even unto all the riches of full assurance of their under-
standing, unto a personal knowledge of the sacred secret of God, Christ. (To be strengthened in order to love [Eph. 3: 16,17] is here balanced by
God’s joining the Body of Christ together in love,
141
Colossians, continued
taking away all prior divisions, in order to pre-
pare it for the treasures to be found in Christ alone. If we can accept the fact that the Father has joined us together, we would not be making unions of our own.)
2:7 MP … having been rooted (in Him), with the present result that you are firmly anchored, and constantly being built up in Him (the "rooting" is of the rhizo varity, a mutual root-system). The passive voice in Eph. 3:l7 of being rooted in love, and here "in Christ," is that act of God’s joining us to Christ; it gives us a firm foundation for growth. We cannot of ourselves create the bond that causes us to be in Christ. The perfect participle of "rooted" expresses an abiding result, whereas "built up" speaks of continuous action, being constantly built up. Being built up in Christ truly expresses the sphere of our life.
2:10 P And you are in Him, having been completely filled full (with the present result that you are in a state of fullness). Not, "Ye are made full in Him," but more accurately, "Ye ... are in Him, made full." Being in Him, we are complete. Not one thing is lacking. In Him is found all that God wants us to be, or have, or all that we are to be given. In Him we are complete, not in ordinances, not in religion, not in ourselves. He is our salvation, re- demption, righteousness, peace, our life, our all.
One cannot add to completeness, especially God's.
2:11 P In Whom (Christ) ye have also been circumcised (cut off, i.e., put to death) with a circumcision not
done by hands, in the despoiling of the body of the flesh, in the circumcision of the Christ. (Circum- cision prefigured a cutting off of the flesh, a put- ting it to death as being in itself unable to produce a spiritual life acceptable to God. In the Scrip- tural use of circumcision, each part of the body, including the heart, was to be circumcised, i.e.,
142
Colossians, continued
bear upon it the mark of death via the Victim that died.… In the "cutting off" of our Saviour in His death we were released as victims of our flesh, and instead of having only its sins and its weakness to contend with, a new life is created and imparted when God placed us in the Christ. While we are still in this old body of flesh, it will gravitate away from God, but the life of Christ draws us Godward.)
2:12 P Having been (jointly) entombed with Him in the placing into, in which placing into, you were (jointly) raised with Him through your faith in the effectual working energy of the God Who raised Him out from among the dead. (Wuest translates “baptism” as a "placing into." On page 72 of his studies in the vocabulary of the Gr. N. T. he states, "The word [baptism] refers to the introduction or placing of a person or thing into a new environment or into union with some- thing else so as to alter its condition or its rela- tionship to its previous environment or condi- tion.") Only God’s energy and operation can so entomb us jointly with Christ. Only God can place us so that we are jointly-raised with Him, when He was raised. The flesh is the vehicle of sin, that instrument used of sin to effect estrangement and alienation from God. Left to its own resources, it is too weak to produce a relationship and an offense-free life before God. God, in grace, places us in Christ, and joins us to Christ with a wonderful solidarity so that in His death of which we are a part, all that might offend or keep apart from God is forever removed. Sin no longer is a factor keeping me from God or God from me. A satisfactory death took place in baptism which I had a vital part: I died in Christ's death, not in water, not in symbolism. I was entombed jointly with Him so that the grave has
143
Colossians, continued
lost its prey since I now possess a joint-life in and with Him in being jointly-raised with Him.
2:13 AA He co-quickened you with Him, graciously forgiv- ing all your offenses. (We have been forever identified with the life of Christ beyond the grave. God has given, and will continue to give of His Christ-life. It is that life so fully imparted to us that gives us full freedom of access to the Father. With only the cause within Himself, God has dealt with our sins out of His pure grace, not according to merit or demerit on our part. Our placement "in Christ" truly "engraces us in the Beloved." In advance, so many years ago, He took care of all offenses by graciously for- giving them. There never is any distance on His part; He is forever satisfied with the perfections of Christ's redemption, and that perfect life of Christ He sees in us.)
2:19 MP And not holding fast the Head from which all the body through means of its joints and uniting bands receiving supply and connecting itself together, groweth with the growth of God. (The total Headship of Christ alone in respect to the Body of Christ is an almost unknown truth. The headship of church, pastor, leader organization, occult, even angels, or parents that have died, or some other medium, or thing — all would rob Christ of His Headship. To whatever degree we share the Headship of Christ with someone or
something, to that degree we are not growing up into Christ in all things. To deny that a Headship is to substitute something else, even religion, and hence the growth that is of God is impaired. To own His Headship is to own His Lordship, and affirms to all that in Him we are complete.)
3:1 P If therefore ye have been raised (jointly-raised) together with the Christ, the things on high be seeking, where the Christ is, on the Right Hand of God sitting. (God has co-mingled Christ's life
144
Colossians, continued
and position with ours. Our interest should be gathered about Him. Our life finds its full expression, even reclining in the presence of God. It is not to be on the things of the Earth [3:2], not its kingdoms, its power, or its glory. If our pivotal point in life is right, our motives and service will please Him.)
3:4 P As soon as the Christ shall be made manifest -- our LIFE -- then ye also together with Him shall be made manifest in glory. (God is going to make the Body of Christ manifest or visible when Christ no longer is hidden from our view. Christ is our LIFE, and God will cause us to see all His glory, and in seeing that we will under- stand what He has in store for us because it will be a mutual manifestation, a life-force in perfect kinship with His own.)
3:15 P … unto which (the peace of Christ) ye were called in one body and be thankful. The "calling" here is an unusual passive; it reflects back upon the peace of Christ mentioned and to the formation, designation, and vocation of the One Body. While a few texts use "The peace of God" in- stead of the peace of Christ, the latter has the best manuscripts in its favor. Eph. 2:13-17 would bear this out:
But just now in Christ Jesus –
ye who at one time were afar off
were made nigh
In the Blood of the Christ;
He in fact is our PEACE —
Who made both ONE
And the enclosing middle-wall took down and the enmity in His flesh -- the law of commandments in decrees -- bringing to nought,
145
Colossians, continued
That the two He might create in Himself into
ONE NEW MAN (new humanity) of
new mold,
Making PEACE
And might fully (more than) reconcile them both in
ONE BODY through means of
of the cross,
slaying the enmity thereby
... Of PEACE unto you, the far off
and PEACE unto them that are nigh
In the Mystery, a new dimension is revealed as to the effects or ramifications of the death of Christ. In Romans 5:1, it was the means of cessation of conflict between man and God. In the Hebrews Epistle, it was the means whereby the New Covenant was ratified with a remnant-sample of believing Israelites, not to abolish Israel's legal structure as a nation, but to secure it. In the quoted texts the new dimension reveals the whole abolishment of what pertains to Israel and in its place creates a New Humanity.
What is this "peace”? The Hebrew word
"shalom" better reflects the meaning intended rather than the English or Greek. One of the meanings of "shalom" meant the decrees of law or debt were canceled, and this was shown by nailing them to the stake of abrogation in a public place. "Shalom" also implies wholeness, fullness, finished, made perfect, or made complete. It is to this wholeness or completeness that we are called. There are no old or new covenant walls up
146
Colossians, continued
now to separate a covenant from a non- covenant people. There are no grafts for what was formerly Israel's Olive Tree -- nor is the Tree now standing. The wall of Israel's Theocratic Laws that made her distinct and separate from all other people has been done away. The racial and ethnological distinctions are done away in the
New Humanity in Christ. Even the racial distinction hitherto existing between the Jew and the nations cannot be valid now since, except for religion, no one can prove or disprove that they are or are not Jews. No racial records exist since the destruction of Jerusalem in A.D. 70. Sammy Davis' claim to be a Jew is as valid as any, for his genealogy may have as many surprises in it as may yours or mine. While many mistakenly speak of the Israelis as God's Covenant People and the Israeli-State as though it were the prophesied gathering together of His People, one should note in Matthew 24:31 that the gathering together of the Israel of God is done by Angels; they alone would seem to know who they are, but
none of this is operative now. The symbolic, the shadow, the type, the ritual, the partial, the infantile, the physical or materialistic, the priestly or mediumistic -- all have given way for this new
wholeness, this peace of completeness. No won- der we are to offer up the eucharis of praise, "… be ye thankful." This is the state to which we are called in ONE BODY, i.e., He Who completes everything, and He Who is the ulti- mate WHOLENESS or PEACE within which the purposes of God are accomplished. We are called as a partaker of this. It should therefore be no great thing to let His perfect peace (wholeness) rule in these otherwise strife-torn hearts. There are no walls about Him, no barriers of race, laws, legalism, or of place. There is ONE BODY in which all are equal and
147
Colossians, continued
indivisible, and of which Christ is the inseparable Head.
There are many more facets to God's Workmanship in fashioning the Body of Christ -- both individually and collectively. Enough has been said in the aforegoing to help us glimpse the greatness of His grace and the vastness of the concept that is held before us. Each word of both these Epistles breathes the very love of God in Christ, and that for the most noble goals.
__________
THE EPISTLES OF COMPLETENESS
2. IN THE HEAVENLIES
The A.V. uses an expression, "IN HEAVENLY PLACES," five times in the Ephesian Letter, once translating it, "in high places."
The phrase, "... in the Heavenlies," (places omitted in the Gr. text) is found in this form only in the Ephesian Letter. The adjective "Heavenly" is found elsewhere, such as Heavenly Father, Heavenly things, Heavenly beings (Phil. 1:10), etc.
The first occurrence is in Ephesians 1:3, and it is assumed all usages of this phrase will generally be in keeping with whatever concept one holds as to the meaning of this unique phrase. The transliteration given below is only for purposes of identification; some later alternate suggestions may be more meaningful, or even draw new associations for the phrase as found in the A.V.
Eph. l:3 EN TOIS EP OURANIOIS
IN to THE supraHEAVENLIES
The visual difference between the above and the usual word for the adjective "Heavens" is seen by comparison with the following:
Col. 1:5 { EN TOIS OURANOIS
{ IN to the HEAVENS
148
The preposition "EPI" prefixes the word "HEAVENLIES" in the first passage, shortened to EP+OURANIOIS. This addition or prefix bears upon the meaning and enriches the whole passage. The wealth of the phrase has elicited many translations of the phrase. An analysis of each word in the phrase may be helpful.
EN and EPI are both prepositions and would be dia- grammed:
IN
SUPRA Seven different concepts of
preposition EN or IN follow.
Likely they apply in one degree
or an or another to the Eph. 1:3 text.
The phrase is in the dative plural and answers the question "WHERE?" and suggests "rest in." The usual connectives are IN and TOGETHER. Vine suggests "AS TO" but this is weak, as the believer is IN CHRIST.
The preposition EN or IN denotes inclusion:
Col. 3:3 ...for you died and your life has been hid to- gether with Christ IN God.
3:4 Whenever Christ, Our LIFE, shall be made
to appear (be made fully visible to the Church
which is His Body) then together (all of the Body and Christ) will be seen in glory.
For a moment our life is hid with Christ IN God, but when Christ, the full measure of that life (Eph. 4:l3) shall become visible and shine forth to us, then together both will shine forth IN Glory. This Glory corresponds to the Hebrew "Shekhinah, i.e., the Shining Splendor of His Person."
The preposition EN or IN denotes the sphere of Action:
Eph. 2:10 (C.V.) For we are His achievement, being
created IN Christ Jesus for good works
149
which God makes ready beforehand in
order that we should be walking IN them.
The "good work" of God in creating us in the sphere of Christ, sealing us IN Him (Eph. l:l3), and giving us His Life, should cause us to joyfully be "walking about" in these prepared "good works."
The preposition EN or IN denotes the element of existence:
Eph. 2:l5 ... in order that of the two He might
create IN Himself one New Man.
The preposition EN or IN denotes an efficient cause:
Eph. 2:l3 … ye the one being afar
became near
IN the blood of Christ.
3:12 IN Whom we have boldness and access
IN confidence through the faith of Him.
An admission IN confidence, EN, the predication here of manner, defines the tone of mind in which the admission to the presence of God is enjoyed and realized.
4:32 … forgiving … as also God IN Christ
forgave you.
God’s dealing graciously with us IN Christ should be sufficient cause for us to be gracious to others.
1:15-16 Therefore, I also,
when hearing of the faith which
relates to you IN the Lord Jesus,
and that for all the saints,
do not cease giving thanks for you. ..
The "Faith that relates to you IN the Lord Jesus" is the same "One Faith" spoken of in Eph. 4:5, i.e., that special message given to Paul, the new truths of this Letter and that of Colossians.
150
This was why Paul prayed that they might have a spirit
of wisdom and revelation in its realization (see verses 16, 17).
The preposition EN or IN denotes continuance in time:
Eph.3:21 To Him be the glory
IN the Church and
IN Christ Jesus
unto all the generations of the age of the ages: Amen.
The height of my "asking or thinking" (verse 20) would be but rags to clothe my naked-loathsomeness, but He is able beyond all things to superabundantly do above the mightiest petition or the loftiest thought, so that in the gentle outreach of His power, His Shekhinah will be seen IN the Church just as it is seen IN Christ. What a blessed union. How vast this potential destiny!
2:7 (C.V.) In order that, in the oncoming eons
He should be displaying the transcendent
riches of His grace in His kindness
to us IN Christ Jesus.
Having been saved by God's grace, we are placed in an unending sphere of God's transcendent riches of grace in all the on-coming eons. The eons themselves will be the stage of this kindness. The mediatorial work of Christ is not intended in this verse, although the A.V. uses "through" instead of "IN" Christ Jesus. Being IN Christ Jesus in this verse is a perfect balance of having
been JOINTLY-RAISED and JOINTLY-SEATED with Him (verse 6).
The preposition EN or IN denotes a point of time:
Eph.1:4 As He chose us IN Him before
the casting forth of the cosmos. ..
The casting forth of the cosmos, or if we use the A.V. use of the word "kataboles" in Heb. 11:11, "conceive" or "conception," and apply it to Eph. 1:4, it would read, "As He chose us IN Him before the conceiving (or founding) of the cosmos.…" The whole grand design of God in respect to the Body of Christ collectively and
151
individually was accomplished BEFORE the Kataboles. This point in time, or before our cosmic time, breathes the thought of an original intention in the purposes of God. If so, it is accomplished.
The preposition EN or IN denotes a result to take effect in time:
Eph.1:5 In love designating us beforehand for the placing of a Son-Heir....
It is assumed that the words "in love" of verse 4 belong to verse 5. It is God's delight to have Son-Heirs through Jesus Christ in accordance with His previously marked-out designees for that status in the Household of the Mystery. This "Son-Heir" status in no way forbids God from designating others to different roles, nor does this have to do with salvation. The text is not telling how one becomes a "child of God" as implied in the A.V.; rather it speaks of a mature Son-Heirship status, as of one having full rights and entitlement to all the wealth inherent in the exceeding riches of His grace in this dispensation. No mere guest, stranger, or child is meant. John l:l2 rightfully tells how one becomes a "child of God," and it should so read. The placing of a Son-Heir, that ancient legal procedure of formal adoption, was the first step in securing an irreversible standing so as to receive the allotment of the Father. The formal taking possession of that allotment was called, "The Day of Redemption," i.e., the Father's possessions were loosed to the one adopted or placed as a Son-Heir. Unfortunately, the word "redemp-tion" has come to mean “loosed from our sins,” as though the word was exhausted in that evangelical sense. In a unique way the Body
of Christ exists to show forth the exceeding riches of His grace. In love its existence was conceived, in His love it will be fulfilled forever.
To return to the phrase under consideration:
EN TOIS EPOURANIOIS
IN to THE supraHEAVENLIES
The definite article (TOIS) in the dative case implies direction, shown above by the "to" before the article.
The prefix EPI (EP) is transliterated as "supra" since the dative preposition implies superposition, rest upon, dependence
152
upon, with an overview of having this or that in mind or motive. Because of this implied superposition prefixing the word Heavenlies (or Heavenly), many translators add the word "high" to the text, i.e., high Heavens, high places, in the highest of all, above the Heavens, higher than Heaven itself, etc. One cannot assume that the phrase is referring to a physical three-dimensional measurable area known to our laws of energy, time and space. By the addition of this prefix, surely something superior was intended, as God uses words with exactness and design.
EPOURANIOIS
The Supra HEAVENLIES
The word translated "Heavenly places" in the A.V., and the "Heavenlies" in Rotherham's text (more correctly corresponding to the Greek text), is an adjective used as a substantive or noun. The Gospel of Matthew frequently uses the expression, "The Kingdom of the Heavens," in keeping with the Jewish intent of that Gospel, the "Heavens" being substituted for "God." The book of Daniel speaks of the "Heavens" and the "Most High" ruling (Dan. 4:25,26) in the affairs of men, meaning that God rules and overrules in the kingdoms of men.
How then is one to translate the word “HEAVENLIES”?
As mentioned earlier, this is in the dative case and answers to
the question, "Where?" The answer is "IN THE supra-HEAVENLIES.” What does this phrase mean?
The A.V. adds "Places" after Heavenly, implying a locality.
Other translators wrestle with the phrase and suggest the following:
1. In the Heavenly things.
2. In the Heavenly Powers.
3. In that which surrounds the Earth.
4. Higher than Heaven itself.
5. Above the Heavens.
6. In the Heavenly Realms.
153
7. In the Upper Air.
8. In the Celestials.
9. On High.
10. In the High Heavens.
11. The Highest of All.
One writer suggests:
The term "In the Heavenlies" is used
in the apocalyptic sense for all the attributes of
God consistent with the spiritual blessings
mentioned in the context of this passage.
In effect, the writer is saying that all the spiritual blessings inherent in God that are capable of being enjoyed and shared by the Body of Christ are here spoken of under the covering phrase, "In the supra-Heavenlies," and that no further supplemental qualifying word such as "places," "things," "beings," etc., is needed. This of course would be the least troublesome explanation of the phrase and the one most in keeping with the context of "spiritual blessings." The "spiritual blessings" that context the phrase are not some indefinable elusive things, but paced out throughout the Epistle, starting with the words of 1:4:
According as....
One need but read the list of spiritual blessings that each verse unfolds; moreover, each word is fraught with meaning, adding to the great wealth of those blessings. These revelations concerning His own purposes, and our being made partakers of them, and beginning to enter into their reality now rather than relegating all of them to a remote and distant Heaven, affects our enjoyment of them and causes an appreciation of God's grace hitherto unknown.
"Every blessing that is spiritual" (for such is the import of the Greek text) has ALREADY been granted to us by grace and in God's changeless purposes IN CHRIST. As "the God and Father of our Lord Jesus Christ," all bounties are given to the "Son of His Love" and to those IN CHRIST. And this all long before sin had ever come upon the scene.
154
Lest the temptation befall us to think of the phrase “in the Heavenlies” only in respect to a place known as "Heaven," the text adds the words, "... In Christ."
Evidently, the Divine Author of the Ephesian Letter intended us to think of the phrase "In the Heavenlies" both as a condition and a sphere of blessing, both including WHERE we are now, and WHERE Christ is also. Christ's Headship of the Church, His Body, is not a distant and remote thing, but is based upon an inseparable living relationship; hence, Christ is called, "Our Life" (Col. 3:4). God sees us perfect and complete IN CHRIST now, and He sees the Perfect and Complete Christ in us. Nothing less would be worthy of grace.
The texts that speak of Christ’s "passing through the Heavens" (Heb. 4:l4) and His being "higher than the Heavens" (Heb.7:26) are staggering to us, since they suggest remote distances of inner and outer galactic space and time, but to God all this is infinitesimally zero. Indeed, instead of suggesting distance, the ascension of the Lord was an assurance of nearness during the Book of Acts so that Israel's Messiah's throne was one of accessible grace (Heb. 4:13-16), much more now in the Mystery wherein all distinctions have been removed.
The word "Heavenly" or "Heavenlies" (Epouranios) is not restricted in its meaning to that which is IN HEAVEN. Nor is it
limited to that which is upon the Earth.
1. Matt. 18:35: My Heavenly Father. In Eph. 3:14-15, the Fatherhood title of God is expanded to include the whole family, or every family in the Heavens and on Earth.
2. John 3:l2: ... tell you the Heavenly things. The immediate context suggests "the ascent and descent" of Christ from Heaven.
3. I Cor. 15:40: … celestial bodies. The stars, etc.
4. I Cor. 15:48,49: ... Heavenly. This is a synonym for Christ, the Heavenly One. It is placed in opposition to that which is Adamic and Earthly. The "Image of the Heavenly" is explained in verse 54 as the corruptible living (not dead) putting on
155
incorruption and immortality. Only thus would death have no victim, victory, or sting.
5. Phil. 2:10: … of things in Heaven. ... Only "beings" would "bend the knee." The context distinguishes between the "Heavenly" and “Earthly.”
6. II Tim. 4:l8: ... His Heavenly Kingdom. The text does not clarify if this kingdom is "in Heaven," "from Heaven," or if it is "Heavenly" in character and origin. If II Timothy belongs to Acts, then its kingdom, as well as the hope expressed in the Corinthian and Thessalonian Letters, would coincide with the hopes and promises of Abraham, summiting in the new Heavens, Earth and New Jerusalem.
7. Heb. 3:l: … partakers of a Heavenly calling. This is explained in Heb. 11:16 as a better place, a Heavenly, a Fatherland that they were seeking (see Gr. text of Heb. 11:I4). Hence, God prepared for them a City (Heb. 11:l6) called "the Heavenly Jerusalem" (Heb. l2:22). This comes out of Heaven to the new Earth (Rev. 21:2, 10).
8. Heb. 6:4: … tasted of the Heavenly Gift. Certainly those of the Acts period who tasted of the Heavenly Gift (the operations of the Holy Spirit) did not go to Heaven to "taste" that gift.
9. Heb. 8:5: … who serve … the shadow of Heavenly things. The testimony of the Tabernacle, wrought in symbol and type, only
served the shadow of the Heavenly things themselves. The "Heavenly" itself could only be seen in the Person, the Work, and the Perfections of Christ Himself. This could not be limited to either Heaven or Earth. Thus, "Heavenly" here is put for the ultimate reality, and all else were "shadows."
These nine points cover all the N.T. usages of the word Epouranios aside from the phrase "In the Heavenlies" as found in the Ephesian Letter. Before the Ephesian occurrences are considered, briefly look at the following Hebrew words that translate the Hebrew equivalent of "Epouranios." The information is from Gesenius1 Heb. Lexicon. (See pages 508 and 770 for the full text.)
156
1. Marom
Height: what is high, lofty, sublime.
Used of mountains or God, i.e., "Most High." Used of leaders and princes, also of Heaven, an inaccessible fortress, and of great honors.
2. Ramam
To be "high," lofty, exalted.
If this concept is carried over into the Ephesian passage, it would read as follows:
Blessed be the God and Father
of our Lord Jesus Christ,
The One having blessed us
with every blessing
that is spiritual
In that which is the Most High,
Lofty, and Sublime
IN CHRIST.
This is truly to be carried by God's grace and primal purposes IN to THE supraHEAVENLIES IN CHRIST.
__________
The supraHEAVENLIES and Ephesians 1:20
The second usage of this unique phrase in the Ephesian Letter is found amidst a wonderful context. The expression, as confined within this setting, illuminates the hope which God had in mind in calling forth the Body of Christ and illustrates His allotment in the saints. The immensity of the hope to which God has called us, and the glorious riches of His heritage in the saints would only have meaning if what is considered "Divine wealth or riches" were deposited in the very life of the saints. This is the case, for the Fullness of Him Who fills all things (at the very least with His love, grace, and beauty) is filling full the Body of Christ for Himself so that it may be rightly called, as indeed Christ is called, His Fullness. (See Eph. 1:18, 23; 3:19; 4:13.) There is a "fullness" of God that can be shared just as there is an inherent fullness of Divine Being that belongs to God alone. This is attributable to Christ in Col 1:19 and
157
2:9, and speaks of His Godhood, albeit to that was added a perfect humanity for the purposes of identification and solidarity with our humanity, and to bring to an animate sentient creation an Image (Eikon, Gr. Col. 1:15) of the otherwise Invisible God.
Notice the focal point of Paul's prayer of praise (Eph. 1:15-23):
Eph. 1:15 … hearing of the Faith that relates to you ... and that for all the saints,
1:17 giving you a spirit of wisdom
and understanding
1:18 The eyes of your heart having been
enlightened, for you to perceive
what is the prospect of its call, and
what the glorious riches of the
enjoyment of its allotment among the
saints,
1:19 and what the transcendent greatness
of its power for us who are believing,
1:22 and subjects all under His feet, and
gave Him the Headship over all to the
Ecclesia,
1:23 which is His Body, the Complement
(Fulness) of the One all things with
all things filling.
The object of the Faith, the ones needing a special spirit of revelation and wisdom to understand the Mystery, the party who is made the Father's allotment with its glorious riches and enjoyment, the "all saints" and "those who are believing" to whom the surpassing greatness of His power is given and illustrated in the seating of our Lord far above all … are all to the Church, His Body, so that it is "filled full." His Fullness, or Complement, is used to fill up all that is lacking anywhere. In Eph. 4:19, this fullness is bound
158
up with the "knowledge-surpassing love of the Christ," and in Eph. 4:13 with "full-growth, into the measure of the stature of the Fullness of Christ." While all this is beyond our asking or even our thinking, it includes in a wonderful way the love of Christ, His kind of love, and to be in His stature in all its beauty. All that is said of Christ in Eph. 1:20-23, His raising, seating, and sovereignty, is not directed to Christ as it is in the Colossian Letter, but to the Church, His Body. In His raising, seating, and sovereignty we are to see ourselves … and what a blessed raising, seating, and sovereignty of grace it is! The kindred passage in Colossians 1:12-13 fills in the character of that hope:
Col. 1:12-13 Giving thanks unto the Father that hath
made you sufficient for your share in the
inheritance of the saints in the Light,
Who hath rescued us out of the Authority
of the Darkness,
and translated (us) into the Kingdom of the
Son of His Love.
What a wonderful title for such a Kingdom! No wonder, then, with Satan having been swept out of the Authority of the Darkness and into this Kingdom of the Son of His Love, we are to behave even now as "Light in the Lord" (Eph. 5:8) and as God's New Humanity in Christ.
The Father's gracious actions toward those who are the
recipients of the Mystery revelation have unfolded their under-standing of what their hope is and how it is to be made operative.
Eph. l:19 And what the surpassing greatness
of His power unto us who believe,
According to the energy of the
grasp of His Might
1:20a which He energized in the Christ
when He raised Him from among
the dead,
1:20b And, seated Him at His right hand
159
in the Heavenlies (i.e., in to THE
supraHEAVENLIES),
1:21 Over-above all:
Principality, Authority, and Power and Lordship, and every Name that . is named, not only in this age, but
also in the corning one,
1:22a And, did put all things in subjection
beneath His feet,
1:22b And gave Him to be Head over all things
UNTO THE ASSEMBLY,
1:23 which indeed IS HIS BODY,
the FULNESS OF HIM
Who the all things in all is for Himself
filling up.
God's power for the Body of Christ is ACCORDING TO, in line with, in conjunction with, the raising, seating and sovereignty of the Lord Jesus. When Christ was "seated," it was truly IN to THE supra-HEAVENLIES, the most lofty, high, and sublime condition to which He could be raised and seated, and the sphere to which that condition reached is expanded upon in the texts listed. It was over-above all principality whether on Earth or Heaven, over-above all authority in whatever place it may be, over-above all power and Lordships in whatever dominions they may be exercised. Our Lord, and the Body of Christ joined with Him, is over-above every Name that is spoken, not only in this present time, but also in the oncoming. What the Book of Revelation anticipated, and I Cor. 15:24-28 looked forward to, is accomplished in the subjection of all things to Christ … but the texts do not stop there as though that were the end. They reveal a glorious Headship OVER ALL THINGS TO THE ASSEMBLY WHICH IS HIS BODY. God's revelation of Himself will always continue since He is infinite. Christ will always be the Expression of that Divine manifestation. Christ will not vanish nor dissolve into the invisibility of God, and the Church, His Body, will not be terminated so that something takes its place. Rather, it will be the vessel for the unending "filling" from Him who
160
fills all things with Himself so that His glory, grace and essential being may be made known everywhere.
__________
The supraHEAVENLIES and Ephesians 2:6
The break between Ephesians, chapters one and two, is unfortunite, since what has been said in Eph. 1:19-23 is applied in chapter two. The super-abundant power of God affected in Christ illustrates what God has begun and will continue to do in the Body of Christ. The analogy is striking:
Ephesians 1:20,23 Ephesians 2:5-7
... when He raised Him from Gave us life together with the
among the dead, Christ (lit., jointly made alive
in Christ), and raised us up to-
gether (lit., jointly raised),
and seated Him at His right and seated (lit. jointly-seated)
hand IN THE HEAVENLIES us together IN THE HEAV- ENLIES in Christ
… His Body, the Fullness of That He might point out in the
Him who the all things in all is oncoming ages the surpassing
for Himself filling up. riches of His favor in gra- ciousness upon us in Christ Jesus.
To be jointly made alive in Christ is to attribute to the Church, the Body of Christ, not only the quickening power operative in raising Christ from among the dead, but a union involving a "Body-likeness," since the "raising" of Christ involved a body, albeit one that death could not corrupt in any way.
The Father's Throne became a "joint" throne upon the "seating" of our Lord. He is enthroned with all the "rights" of God. This is certainly more than just a physical throne and a physical seating. It is wherever He holds dominion, even to where His peace is ruling in our hearts or His power displayed in the outreaches of time and space. The Body of Christ shares His position, His seating,
161
and in His Headship shares His sovereignty. When the texts draw our attention to Christ’s being "Over-above all, etc.," and "all things in subjection beneath His feet," and "Head over all," a sovereignty is involved, and the only sovereignty mentioned in the Mystery Letters is the Kingdom of the Son of His Love* (Col. 1:13) into which we have been transported, and of which we have been made "Joint-heirs" (Eph. 3:6). The Body of Christ will have obtained the perfect maturity so that it will measure up in all things and in all ways to the stature of the Fullness that is in Christ (Eph. 4:13), and thus the remedial redemption in Christ will have gone on to fully accomplish its purposes. In the endless display of God's grace, there will be a compensation for the existence and havoc wrought by sin over the long eons.
We of the nations, hitherto displaced and homeless, have been made jointly-alive, jointly-raised, and jointly-seated IN THE HEAVENLIES IN CHRIST. This condition and sphere of blessing has been granted to us by pure unassisted and unforced grace. The Mystery program is of grace in its origin, its rule, its household, and in its continuance. Thankfully, neither merit nor demerit enters in to it; hence, it will continue forever.
To speak of being "Jointly-seated" in the heavenlies in Christ is to go beyond freedom of access to the Father (Eph. 2:18; 3:12). Of course, without the full access there could be no "seating." The solidarity of the present believer with Christ is so complete that
in God’s intention they are “one.” “Made out of His flesh and bones" (Eph. 5:30) is omitted by some manuscripts, but it may well be telling us that we are to be part of His glorified body, since the
first part of the verse suggests this, “members of His Body." We are made to share in His Divine Life, so why not His substance? This would be a fitting step from the indwelling life and would explain much of the substance of the believer once we have shed this old Adamic body.
"IN THE HEAVENLIES" of Eph. 2:6 is qualified by the words "IN CHRIST" just as in Eph. l:3. God has placed us in a sphere and condition of "seating." This is "IN CHRIST." Even now we sit there IN HIM! And we shall sit there with Him forever.
________
*The Father's throne shared jointly = Kingdom of Christ and of God.
162
We cannot be severed now from Christ, nor ever in the future. This
is the significance of the "continued showing of grace" in the seventh verse (Eph. 2:7).
_______
The supraHEAVENLIES and Ephesians 3:10
The usage of the phrase "In the Heavenlies" in the third chapter of Ephesians is surrounded by majestic truths, all out-croppings of the Mystery, all diverse, but all interrelated.
The context of the phrase is that the whole third chapter falls into the portion that draws an inference or deduction from a whole series of statements relating to the great Secret:
Eph. 3:8 Unto me
The less than least of all saints
Was given this favor
Unto the nations to announce
the glad message of the Untraceable
Riches of the Christ,
3:9 And, lo, bring to light
What is the Administration (Dis-
pensation) of the sacred Secret
which had been hidden away from
the ages in God, Who did all things
create:
3:10 In order that now
Unto the Principalities (Rulers),
and the Authorities
In the HEAVENLIES
might be made known, (that
they might get to know)
through means of the Assembly,
the manifold wisdom of God,
3:11 According to a plan of the ages
Which He made in the Anointed (the Christ), Jesus our Lord.
163
In Ephesians 1:21 the seating of Christ was "far above" all
rulers, authorities, power, and lordships wherever and whoever they
may be. This included the then current age and that which would be oncoming. The object of this supremacy and sovereignty, this Headship "Overall" (Eph. l:22) was to the Church, His Body.
In Ephesians 2:6 we were made to have a joint-seating with Him. From this joint-seating a deduction is drawn in verse 7, "That in the ages to come He may show the exceeding riches of His grace in His kindness toward us through (in) Christ Jesus." The point or object of His sealing is to make us the recipients of His excelling grace, even its riches. This could be shown in an infinite number of ways since the wealth comes from an undiminishable source.
An unusual function is assigned to the Church in Ephesians 3:10. Hitherto it had been the passive object of the Father's actions, but now it was to be the means through which the Rulers and Authorities in the Heavenlies are instructed in the multifarious, variegated wisdom of God. How this is done is not revealed. As to the substance of this variegated wisdom of God being made known to these beings, it can only be supposed that since the context of this unusual and singular commission is the Mystery, this would be the subject matter taught. Also, it would encompass all the aspects of the Secret, from the Household-rule (dispensation) of the grace of
God to the Christological center of the Mystery as so deeply emphasized in the companion Colossian Letter. It would not be without reason that the Rulers and Authorities in the Heavenlies would be introduced in this fashion. Since all of the third chapter is saturated with the spiritual blessings of grace, it would be difficult to draw any other deduction than these beings, whatever they may be, share in the blessings of the Mystery. As to whether they will be "peers" or "equals" in the vast out-workings with the Body of Christ can only be judged by several texts that speak of Christ as sharing a joint-headship with others than the Body:
… to reunite for Himself
(under One Head) the All
Things in the Christ,
Eph. 1:10 The things upon the Heavens,
And the things upon the Earth,
164
In Him.
Col. 1:18 And He is the Head of the Body,
the Assembly.
Eph. l:22 And gave Him to be Head over
All things …
Col. 2:10 Who is the Head of all Principality
and Authority.
At least the above verses broaden out the Headship of Christ to include the very creation of which Eph. 3:9 speaks just before the mention of this commission of the Body of Christ to Rulers and Authorities (Eph. 3:10). Earth had been the crucible and arena of the out-working of redemption and of His purposes initiated long before the advent of man. The context of the phrase, "In the Heavenlies," at least intimates that what has been enacted upon Earth by God in grace radiates in its effects throughout all of creation. Thus, "According to a plan of the ages" (Eph. 3:11), hidden in God, now began to unfold and each part began to be put into its proper place. "In the Heavenlies" is still a condition and a sphere of blessing.
In to THE supraHEAVENLIES and Ephesians 6:12.
This last usage of this unique phrase is the most difficult to explain. Its meaning here cannot be in contradiction to what has gone on before. The earlier texts have a wonderful consistency, and the Scriptural admonition of having two or three witnesses is more than heeded here. Rotherham's translation is rather graphic:
Because our struggle:
{is not against blood and flesh, but
{Against the Principalities
Eph. 6:12} {Against the Authorities { of this
{Against the World-Holders {darkness {Against the spiritual forces of wickedness
In the Heavenlies.
165
Before considering the Arena of Conflict and the Believer in greater detail, please take the time to carefully read over the following observations by Dr. A. J. Roddy on the above verse:
The phrase: en tois epouraniois
in the Heavenlies
(1) Is it to be understood as modifying the spiritual forces of wickedness? Is Paul writing of these as existing
in the Heavenlies?
or,
(2) Does the phrase relate to the sphere of the believer? Is Paul saying that it is in respect to the Heavenlies that we have this struggle?
Against the first:
This would mean that the phrase is used as an attributive adjective. However, attributive adjectives must be definite (i.e., must have the definite article) if the noun to which they refer is definite. This phrase does not have the definite article. Paul could have expressed this in two ways if he had meant the phrase to modify ta pneumatika, the spiritual forces:
a. ta en tois epouraniois pneumatika
the in the Heavenlies spiritual forces/things
b. ta pneumatika ta en tois epouraniois
the spiritual/etc. the in the Heavenlies
In favor of the second:
The article is absent. In such a case, a phrase like this would be used adverbially or predicatively. It functions as an answer to the questions of how, when, where and why. In this case it answers the question "where?" Not being syntactically related to ta pneumatika (the spiritual forces/things) by the repetition of the article ta, it can be understood as an adverbial phrase indicating the sphere and condition of the struggle.
166
The believer is indeed associated with the implied meaning of the phrase, "in the Heavenlies." It is that condition and sphere to which he has been called in and with Christ. Even so, there is a wrestling, a conflict. In spite of being blessed with every blessing that is spiritual (Eph. l:3), there are Antagonists and foes that would seek to becloud His faithfulness and detract us from the glory of Christ. So, a conflict exists -- but not against blood and flesh (bloodied flesh?). It is against (or "with" -- the-pros as in John 1:1) the spiritual hosts Paul here names.
The phrase may well simply indicate the sphere of the struggle, just as the phrase indicates the sphere of the believer's experience in and with Christ. May not the very lofty nature of the sphere be an issue in the struggle?
Aside from all of the above, it should be mentioned that the Chester Beatty Papyrus #46 omits the phrase in Eph. 6:12 altogether. This third-century manuscript is one of the most important Pauline manuscripts, but the fact that it stands alone weakens any authenticity it may have for the omission of the phrase (A.J.R.).
THE WARFARE
The prelude to the conflict of Ephesians 6 is found in Ephesians 4:14, where maturity in Christ is the only safeguard
against the infantilism manifested by one’s being constantly tossed about as flotsam is, and jetsam-wise surging about aimlessly, caught by every whispering wind of "I have heard something," or eddied about by human caprice, or caught by the designing craftiness of those who deliberately systematize error with full intent to deceive.
It is well if we recognize our foes whether from within ourselves, or from without. In order that the temper of the conflict does not embitter our hearts, Paul equates the beautiful "growing into Him in all respects" with a kindred "truthing in love" (Eph. 4:15). If to give one's self to the flames of martyrdom for Christ without love was "profitless" (I Cor. 13:3), how meaningless would it be to speak out the great truths of the Mystery without manifesting love or grace?
167
For the rest,
Eph. 6:10 Be empowering yourselves in the Lord
and in the grasp of His Might.
The call to arms! This is no sham battle with wooden swords and bucklers made with castaway lids. Nor is this the pseudo warfare of a supposed Church militant with imitation soldiers, standards, and trumpets. This is not the battle of "blood against blood, flesh against flesh" so common in the spectacle of the gladiators or the ruthlessness of the Roman spear. It is not the war of marching armies, global conflict, or "matter-disintegration bombs." It is a warfare having to do with spiritual concepts and realities. It is of the "spirit" and not of the "flesh." Looking down the long corridors of the past, one sees the enslavement of the spirit followed by the bondage of the will, and finally that of the body.
God's spiritual strength and power is for the using, and is more than adequate for the task enjoined upon us. It is this same strength that invalidated the normal corruption of the grave in respect to our Lord (Eph. 1:19), and made His death and resurrection (murderous deeds at the hands of sinful men [Acts 2:23]) yield benefits that will be operative forever; so too it will work in us to accomplish His gracious purposes. Are we to learn also that the arm of flesh profits nothing in this contest? Are we to learn discipline in spiritual things, clarity of thought, of faith, of love, of truth? The call to arms is not to help God. Certainly, He needs no help. Nor is the outcome of the contest in doubt. Can Heb. 5:8 help us here?
Even though He was a Son
Heb. 5:8 Yet learned from what He suffered
obedience;
5:9a And being made perfect ....
He who was sinless learned obedience! His sinless manhood was tested all the Days of His Flesh so that "outcries and tears" (Heb. 5:7) were no stranger to Him. Strange, He prayed to be delivered from death, and was heard. He did not need to die. What a conflict confronted Him so that it was necessary to die in a certain
168
way at a certain time, to gain a certain goal. We are joined to Him in His death, burial, raising, and seating. We are joined to Him in that same conflict.
The conflict to which we are called raises the whole question of evil in God's universe. The answer to a problem of such magnitude must be but hinted at in such a study as this. However, it is felt that some thoughts must be expressed on the subject, albeit briefly.
An Excursion into the Origin of Evil
Isa. 45:6b, 7
A.V. Rotherham
I am the LORD, and there That there is none besides
is none else. Me, I am Yahweh and there
is none else:
I form the light, and create Forming light and creating
darkness: I make peace, and darkness, making prosperity
create evil: I the LORD do all and creating misfortune.
these things. I –Yahweh Who doeth all
these.
The words of the above were addressed to Cyrus, a Persian
conqueror. In the context he is called, "My Anointed," i.e., "Messiah." There was in this noble servant a foreshadowing of the greater Messiah who would deliver His people, and restore them to their land and heritage.
In its purest form, the religion of the Persians was of ONE God, symbolized by a circle with wings, the circle denoting completeness, perfection and the eternity of God, the wings denoting His all encompassing Presence. They believed in an anti-God, called Ahriman (Angro-mainyus), a god of darkness and evil, a god independent of Jehovah, not made by Him, but existing with all the attributes of deity. Thus, the omnipotence of Jehovah (or, the One God of Goodness) could not reach beyond the "good." It could not accept responsibility for evil in the universe; it could offer no solution for its problems. Must God's goodness be thus limited, or His power?
169
The answer to Cyrus, and to all who question the Divine Omnipotence, is given in the quotation from Isaiah. There are not other gods. There is no God besides Me. If evil exists, it is not because there is another god, Ahriman. There is only one sole Lord and Ruler of and in all the Universe. All belongs to Him. He is responsible for everything in that universe, darkness or light, good or evil. Evil can be used of Him as well as good. He tolerates and controls evil. The "evil" here is not equated with "sin." The Scriptures declare unequivocally that certain things are not "ek," "out," from the Father.* But the presence of evil must be consistent with some purpose of God in allowing it to be, so much so that His power is not justifiably impugned, nor His goodness stained. In the sense that evil was allowed to be is the only sense in which it can be said to have been created by Him, unless it be "moral evil," the consequence of "sin."
Christ did not attribute the evil that men do to God or to Satan, but to man himself (Matt. l5:l9). In its first instance, the relationship of sin to mankind is attributed to Adam, not as one would suppose to God or Satan (Rom. 5:l2). There is no "transgression" without a "prohibition," if only it be a simple line drawn and a "thou shall not cross…." We can claim authorship for much of the evil about us, and in the realm of spiritual things the law of sowing and reaping is as rigid as in the material world.
In respect to "evil," there is much of which we are totally ignorant. The first temptation was "… to be as gods, knowing good and evil” (Gen. 3:5). The man and the woman henceforth were as gods, "... to know good and evil" (Gen. 3:22). The mark of spiritual maturity was the ability to discern what is good and what is evil (Heb. 5:l4). To know by instruction from God what is good and what is evil would have equipped Adam and Eve with the sum of all knowledge both in the use of moral forces and material forces. Only
God is qualified to use unlimited power in either the spiritual or
__________
*"The coveting of the flesh, the coveting of the eyes, and the vain grandeur of life -- is NOT of (ek) the Father, but is of (ek) the world" (I John 2:16). "God is Light, and in Him is no darkness at all" (l:5b).
170
material sphere. Only God knows what means to use to accomplish certain ends. The pure physical endowment of the race is almost beyond comprehension with thought that He can reach beyond the stars, He knows that He is. Even in His dying he knows He dies. He knows more than all the orbs of space and time. What the believer learns in Christ is in the spiritual. He learns on his own the lessons of hate, envy, unkindness and selfishness. He thinks to unleash the creative power of God if he can but crack the codes of energy, time and space, but first he needs to know "what is good and what is evil."
There is much we do not know of the forces beyond ourselves. Does the stone we cast away so casually move a star? Or the storm that tosses about our little ship -- does it bring life back to an arid, weary land? Are illness and death a tragedy as we are wont to think, or a blessing? Is the struggle with adversity an evil? Could there be some Divine blueprint plan too vast for us to grasp because we stand too close to these events and not afar?
There is a unity in God's creation; its law is one. However limited the comparison, the "law of being" is the same in God as in man. So for the first stirrings of evil one must go back to creation itself.
The creativeness of God is manifest in a creation in which intelligent beings think thoughts after Himself. We are urged to have the mind of Christ in Phil. 2 and to be "imitators of God" in Eph. 5. Would God want less than what we are now at our highest, or even at our lowest? The question comes, "What kind of beings does God want?" Are they to have wills to make choice of Him because He is worthy, or to love Him because in Him all love abounds, or to reason after His thoughts in the beauty of His handiwork and to test their own skills, or to have life with Him and yet apart so that their oneness is one of free choice and not slavery?
May not most evil be but good perverted? Must man prove that he can love by loving less worthy objects, or testing truth by untruth, or obedience by disobedience? Are we to prove that our wills are truly ours by not yielding to another, even God? Or that we are free by using our freedom as license? The very creation of rational, intelligent beings involves the risk of evil. If, on the
171
other hand, such beings were created sinful, then sin would be the law of their being and there would be no such thing as evil, sin, or the need for redemption. The moment that a man stood upright as a distinct entity from His creator, that he could fall would be a very real possibility, a fact that must have been foreseen and provided for in the purposes of God. The simple prohibition of not experimenting in either "good or evil" belongs to an age of innocence that every moral parent imposes upon his child. But, once the will to be free asserts itself, that freedom must be tested. The door must be pressed open, and, once opened, the choice of what to do is that which every thinking being must answer for himself. The choice in one direction may make him more Christ-like, or bring tragedy. It was not out of a depraved nature that our first parents sinned, nor was it because of a sinless nature that caused Christ to do the Father's will.
Creating rational, free creatures involves the very real likelihood that they would choose another path if only to see where it would lead. The way back to the Father's House is long and arduous, and behind the race lies the wreckage attending that choice. Maybe it will be etched in our memories so that we will not be tempted to go that way again, or must the lesson be learned from a dead, skeletal planet?
In the act of creating rational, free creatures lies the possibility of evil. God accepted this, and made provision for it.
In creating rational creatures as separate entities from
Himself, God must either make such creatures irrational and let their obedience be without moral or spiritual volition and value, or give them freedom of choice and action.
In view of all this, and in spite of man's adverse choice, God accepts the responsibility for having made us as we are, darkness and light, good and evil. God steps into human history in the Person and in the redemptive work of Christ. He meets every need, He removes every difficulty, He becomes the true expression of a God whose essential nature is love. He, Himself, in the Person of Christ, walks the weary road homeward with us, and with us enters into our Golgotha.…
… redeemed …with the precious blood
I Pet. 1:18, 20 of Christ, as of a Lamb without blemish
172
and without spot: who was foreordained
before the foundation of the world....
I form the Light and create Darkness; lsa. 45:7 I , the Lord, do all these
things.
The Panoply of God
The Apostle's entreaty, "… be empowering yourselves in the Lord ...," (Eph. 6:10) highlights several interesting facts:
1. The Divine sufficiency is readily available to everyone.
2. God's grace is automatic, but in the arena of spiritual conflict His enabling power functions on a “faith cooperative basis.” Individual integrity is not obscured in an outthrust of superabundant power, nor is individ- ual existence and experience suppressed or extinguished in an absorption into a "mass" Christ, as of a Buddhistical nirvana.
3. Each of us is to enter the field of conflict and confront
the Foe. The empowerment and means are available for
routing the enemy, but no provision is made for avoiding
the contest. Victory has already been assured if the
"Panoply of God" is utilized.
4. God does not choose to eradicate evil now, either in us, the
world, or Satan. Evil is overruled by God for good.
Jacob's wrestling crippled him, but also made him a
"Prince with God." Job's great trial under Satanic oppression caused him to know himself and God, and "he repented in dust and ashes." The wayward son was
brought to himself under the harsh taskmaster in a
distant land, and he confessed, "I have sinned ...," and
returned to his Father's House. Satan sifted Peter as
wheat; he “cursed and swore" that he knew not the
Man, and, weeping bitterly, he discovered God's
faithfulness in spite of "fearful faith." Satan thought
that, in bringing about the death of our Lord, he had
gained an advantage, but did not know that God, in His
wisdom, would use this unlikely means of accomplishing
everlasting redemption.
173
__________
Put on the complete armour (panoply)
Eph. 6:11 of God, with a view to your having
power to stand against the strategies
of the Adversary.
The only other instance in the N.T. where this word "panoply" is found is in Luke 11:21-22:
Whensoever the mighty one (Satan) may be
guarding his own dwelling, in peace
are his goods;
But whensoever a Mightier (Christ) than he
shall come upon and vanquish him,
his (Satan's) panoply He (Christ)
taketh away wherein he (Satan) was
trusting, and his spoils He distributed.
In any contest with Christ, Satan's panoply is inadequate. While Satan is a "mighty one," there is One who is "Mightier than he." In our warfare the full panoply of God's provision is more than adequate against all the methodized stratagems of the Adversary.
Of course, the Devil of Hollywood films and of Christendom is a myth, but the Satan of Scripture is an awesome being, majestic
in his beauty, tremendous in his power, position, and influence. We speak condescendingly and glibly of him, but not so Michael, the Archangel. He dared not bring an accusation against him (see Jude 9). The guilt of our sinfulness makes a bogeyman scapegoat very convenient, and this accounts for much of what has been attributed to Satan. Since the dawn of time it has been true that if one is found guilty of one thing, then every possible crime is laid at that one's door. Satan is indeed "The Man-Slayer," but it is a certain Man that he sought to prevent from coming into the world. He is the "father of THE LIE," but it is a certain LIE that has to do with the Person and Work of the Lord Jesus. Adam and Eve stood in his presence as in the presence of a superior being, not an inferior. He is the "Nachash," the great "Shining One," bearing the name of the
174
"Fleeing Serpent" constellation, hence, that "Old Serpent-Dragon" of the Book of Revelation. He was "Lucifer, the Son of the Morning," and even now he comes as an "Angel of Light," and his ministers, as ministers of righteousness (cp. II Cor. 11:14-15). If Satan came to us in the horrors of human debasement, as for instance in the "Exorcist," then no one is deceived, and from such a one all would turn away. No, it is in the realm of the spiritual that Satan has to do, and it is in that realm we have a conflict, and if the panoply of God's providing is not used, then for that moment Satan will have gained an advantage and the glory of Christ will have been less than our "all in all."
1. Eph. 6:11b … to stand against the strategies
of the Adversary.
The word "wiles" (A.V.) and "strategies" (Rotherham) is the Gr. word, "methodeias," i.e., methodized, doing something after a certain orderly and systematic way." This is the "cunning craftiness" of Eph. 4:l4 whereby deception is brought to bear upon believers to stunt their spiritual growth. Spiritual growth in this context is the perfecting or adjustment of the saints, the adjustment from the book of Acts program with its signs, miracles, and wonders -- and its hope of Israel -- the New Covenant, the New Jerusalem, the coming King. There would be the adjustment to the Mystery with its leaving behind all the kindergarten of Israel's religion and forward to that which is spiritual, in the Heavenlies, in Christ.
The Colossian Letter deals more specifically with the
stratagems deployed against those to whom the Mystery is addressed.
Human tradition had nullified the effectiveness of the Word of God during the time of the prophets as well as during the days of our Lord's Earthly ministry (Mk. 7:l3). During the Acts period there was a "Christo-Judaic" party that emphasized faith in Christ, but felt that the Mosaic Law with its legalism in respect to days, diets and rituals, should be binding upon all believers. Intentionally or not, this endorsed the then subordinate place and portion afforded those of the nations to the "Israel of God." While the non-Jewish believers were not the peers of the favored nation, still, by God's grace and simple faith, they were given a family status "in
175
Abraham," as the Epistle to the Galatians so fully testifies. Even then, when the doctrine of "grace, plus law" was carried to its logical conclusion, it was held to endanger and invalidate the great doctrines of justification by faith, and the closely related standing of the believer in the grace of God. Romans, chapters three to six, are an expose of these.
In the current Mystery Dispensation, not only would elements of the former strategies be perpetuated, but additional quasi-religious claims would be hurled against those embracing the Mystery. The continued propagation of the tenets of the Earthly ministry of Christ, as well as the Acts ministries, cannot help but seriously detract from the Mystery ministry of Paul. No part of the Word of God can be neglected without a corresponding loss, but how much more so when we fail to heed or believe God's last and final revelation, the Mystery? The Mystery has made many of the former programs inoperative. Our calling is so high that it ill behooves us to perpetuate the shadows of Israel's religion -- the water, the washings, the days, the rituals, the types, the emblematic, the Earthly wonders, the signs, the miracles, the buildings, the externals. In Christ we are above all that.
It is apparent on every side that the panoply of God cannot be neglected, for by religion Satan has gained an advantage already. It is tragic that the Mystery Ministry of Paul that called forth these warnings is hardly known today, and in its place is the "religion" that Paul warned against.
JUDAISM
Judaism, with its kindred spirit of legalism, with the stressing of Sabbaths, or holy days, or meats -- of which Paul so earnestly warned in Col. 2:16-17 and 20-21 -- is looked upon as an adjunct of spiritual Christianity today. The abolishment of all ordinances in the death of our Lord should be an unceasing cause of rejoicing rather than our practicing, in one form or another, the very things that were canceled out by "nailing it to His cross" (Col. 2:l4). Paul's insistence upon a spiritual circumcision, i.e., "a cutting off of life" in Christ's death (Col. 2:11), is, by far and large, accepted, but the spiritual "baptism" is rejected! Yet it is God who has co-buried and co-raised us WITH CHRIST.
176
Colossians expresses this so vividly:
Col. 2:12 Co-buried with Him in the Baptism,
Nestle- In Whom (Christ) ye were co-raised,
Marshal Through the faith of the
Text operation of God ...
Raising Him from among the dead.
God has been pleased to co-mingle us with Christ's Death-Baptism at Calvary (Lk. 12:50). Only God could have forged this bond that binds us to our crucified and risen Lord. Water baptism, in this great feat, seems so sadly out of place, as it does in the wonderful spiritual unity of Eph. 4:3-7. Surely, surely, only God's operation could accomplish this Divine Baptism, this Identification.
Circumcision, as a symbol, could only signify a "cutting off of the flesh." This was first impressed upon Abraham long before the Law of Moses to show him that the flesh was incapable of producing spiritual life. As to God, our old nature was "cut off" or "put to death" in the death of our Saviour. What better place than there to forever close the judicial book on the old nature so that it need not be a factor ever again in God's dealings with us? If it was not dealt with satisfactorily in the “cutting off of Christ” at Calvary, it would have remained to mar our relationship with the Father. God is happy to accept us in the Beloved (Eph. 1:6), and in Him gives us an irrevocable life, place and position. Legalism gives the old nature something to do so that our religious flesh can feel some merit, for it does not seem fit that Christ's work in our behalf should be a work of infinite perfections. It is in solid union with Him that God is forever free to relate to us on the merits of Christ and not ourselves. We should recognize that the old nature will try every means to assert itself and usurp the completeness that God has given us in Christ. The old nature may even seek to gain merit by confessing itself, as if God were unaware of its potential, its sins, its deviousness. The old nature can call attention to itself by negatives, i.e., "do not touch, handle, or taste," as well as by positives, i.e., "do certain things." Instead of resting in God's grace, our old nature wants to come to God with Christ in the role of a "helper" and with "something" in our hands. As Dr. E. W. Bullinger said, "If your something does not agree with my something, I may kill you." If not physically, then spiritually, for legalism kills love, and faith, and joy,
177
and happiness. That legalism parades in a religious dress makes it doubly dangerous.
MYSTICISM
The mysticism of which Colossians 2:8,18 warns is that type of mysticism that looks to some sort of "intermediate being or thing" as steps toward God. Its name and mode may change from generation to generation, but its inner pattern remains somewhat the same. Paul cautions about intruding into the realm of the unseen, worshipping of angels, seeking after the old "Elements or Rudiments of the Cosmos." The mysticism of ritual, magic formulas, paths of enlightenment, trances, etc., all find expression when Christ's Headship (Col. 2:19) is not given its rightful place. The way to God is wide open equally for everyone, and there is no need for the intermediation by any being, whether angel, saint, seer, priest, pastor, or friend. Nor do we need to search among the rudimentary or elementary powers of the universe to have a full and free access to the Father. All the Fullness of the Godhood resides in Christ, and, having Him, we need naught besides (Col. 2:9). To use a weak term, when we found Christ, we found God. He is the Eikon of God (Col. 1:15) with which and in which God is revealed to us. He is not merely a "step" toward God, but the whole ladder.
There is a true mysticism that consists in an awareness of God's love and fellowship in worship and prayer. But it does not surrender the fortress of the mind to other influences such as hypnotic chanting, repetitious intonations, mind expansion drugs, or occult influences.
PHILOSOPHY
An effective stratagem used by Satan is a certain type of philosophy (Col. 2:8, cp. verse 4). This has no reference to the legitimate love and pursuit of wisdom by intellectual means and moral self-discipline, or the investigation of causes and laws underlying reality. All of God's handiwork bears the very closest scrutiny, and to trace out the laws of the mind or the universe is but to reach out and touch the infinite intelligence and power of God; no Christian need fear honest investigation in any realm. But the type of philosophy the Scriptures speak of in a derogatory way is that which answers to our pride but is a direct enemy to all that is freely given to us by the grace of God. This is a spirit of intellectual exclu-
178
siveness, just as Judaism produced a spirit of religious exclusiveness by way of its formalism, so this claim to a superior wisdom hidden from others produces a caste system in which degrees of knowledge become the criteria of spirituality. Some sort of initiation rite be-fore or after impartation of special knowledge is usual with this type of philosophy, just as in some of the secret secular lodges. All the treasures of wisdom and knowledge are included in the knowledge of God in Christ. All God's wisdom has been hidden away in Christ:
Col. 2:3 In Whom are all the treasures of wisdom and knowledge hidden away.
Christ, as the Wisdom of God, is personified as such in Proverbs 8:23-31 and I Cor. 2:7. One need not go to ancient Cabalistic writings, or to modern authors, to discover more spiritual wisdom in reference to God. The Mystery of the Ephesian-Colossian Letters (Col. 1:25) completes the Word of God, God's revelation of Himself, and His purposes. The Mystery is the unit that completes the whole.
The messenger and the message used of God to bring to completion the Word of God is explicitly stated in the following verses:
Col. 1:24 … for His Body's sake, which is the Church:
1:25 Whereof I am made a minister, according
to (in accord with) the Dispensation of
God, which is given to me for you, to
fulfill (complete) the Word of God;
1:26 Even the Mystery, which hath been hid
(hidden away) from the ages and from
generations, but is now (just now) made
manifest to His Saints:
God has been pleased to close the Canon of Scripture with the dispensational message of the Mystery through an inspired Apostle, not through apocryphal books claiming some hidden wisdom, nor was it through means of uninspired men living years later. Paul's statement would be without meaning if other portions
179
of Scripture were still to be revealed and written, or if other writings at a later date were to be on par with Scripture.
Paul could truly say to his hearers at that time, and to all others:
Col. 1:28 Whom we preach,
warning every man, and
teaching every man,
in ALL WISDOM;
That we may present every man
Perfect in Christ Jesus.
In Ephesians 5:27 Christ is to present the Church to Himself, i.e., “set it beside Him”; in Colossians 1:27-28 the riches of the glory of the Mystery (the Christ set forth in the Colossian Letter) is to be the means used to present (set beside) every man perfect in Christ Jesus. It is EVERY MAN, not an exclusive few. It is free to all; it is universal. Every man who is mature in Christ -- what a presentation! It is in ALL WISDOM, not some gained by secret oaths, not gained because the exclusive property of a select few, but it is ALL WISDOM, just as all redemption is found IN CHRIST. Nor would it be a partial wisdom that could be added to later on by other supposed leaders, or it would be cultist.
This Gnostic-Philosophic system teaches that evil is inherent in matter or physical things. To quote Lightfoot:
God must express Himself in some way. There must be some
evolution, some effluence, of Deity. Thus the Divine being germinates, as it were; and the first germination again evolves a second from itself in like manner. In this way we obtain a series of successive Emanations, which may be more or fewer, as the requirements of any particular system demand. In each successive evolution the Divine element is feebler. They sink gradually lower and lower in the scale, as they are farther removed from their source; until at length contact with matter is possible, and creation ensues. These are the Emanations, aeons, spirits, or angels, of this Gnosticism, conceived as more or less concrete and personal according to the different aspects in which they are regarded
180
in different systems (The Colossian Heresy, p. 76-77).
In the physical universe as in the spiritual, Christ’s control is absolute, it is universal, and it is complete. We do not become "gods" through an ''eternal progression,” nor is the physical evil so as to require a progression from God to creation. The universality of "all things" being in Christ should satisfy our faith and our hearts. Colossians 1:14-18 shows that Christ stands at the forefront of Creation, whether in the natural realm or the spiritual:
Col. 1:14-18 In Whom we have our redemption -- the