Ephesians 3:9

And to make all men see what is the fellowship of the mystery,
which from the beginning of the world hath been hid in God,
who created all things by Jesus Christ:

Steven wrote:

I don't understand the dispensation of the mystery you talk about. I don't think there ever was a mystery, only our lack of understanding. God's promise has always been the same. I will be your God, and you will be my people. Christ's mission was pointed to since the foundation of the Earth. After Adam and Eve sinned, God replaced the coverings they made themselves with skins, a sacrifice. I know it does not say it, but I believe it was a lamb. To cover their nakedness was the first sacrifice pointing to Christ's mission.

Dear Steven,
God Bless you, and thank you for writing. Many Christians today believe all who have called upon the name of The Lord are of the same body, but the Scripture clearly speaks of the family of God (to which all saved ones are members) and the saints and faithful ones who are members of His Body (those who believe what God has written regarding His calling and sphere of blessing in Heavenly Places). One huge problem that the believers today have is Rightly Dividing the change that happened at the time of Acts 28:28. For the most part, they see no difference in those Books of the Bible written before or after Acts 28:28 and thus can not see the difference in The Calling, Hope, and Sphere of blessing between these groups of believers. We hope this teaching will begin to show a little of the great differences between The Hope of Israel, who is the wife of Christ, and those believers whom God has called to be members of His Body.

Body

The Greek word soma, which is translated as body in the New Testament occurs 147 times and is translated as body in all passages except two where it is rendered slave (Rev. 18:13) and bodily (2 Cor. 10:10). In the majority of cases soma refers to the actual physical body (Matt. 5:29; Matt. 26:12), in some cases it refers to the spiritual body that shall be given in Resurrection (1 Cor. 15:35, 1 Cor. 15:37, 1 Cor. 15:44). With these aspects of the term we are not immediately concerned. The word body, however, is used in 1 Corinthians, Ephesians, and Colossians of a believing company or church, and to these references we now turn. The references in 1 Corinthians to the body as a company or church are found in chapters 10 to 12. This company is made one body by baptism.

For by one spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit (1 Cor. 12:13).

During the same dispensation and referring to the same baptism, the same apostle wrote of the same company:

For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christs, then are ye Abrahams seed, and heirs according to the promise (Gal. 3:27-29).

Therefore, The one body of 1 Corinthians 12 is a realization of the promise made to Abraham and must not be confused with that which had never been revealed at that time. We must not attempt an exposition of 1 Corinthians 12 without referring to 1 Corinthians 10, for to do so will be fatal to a true understanding:

Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink (1 Cor. 10:1-4).

1 Corinthians 12 not only opens with a desire that the reader should not be ignorant, but there is also a similar emphasis on the word 'same,' The 'same' spiritual meat, and The 'same' spiritual drink (1 Cor. 10:3-4). The 'same' spirit, The 'same' Lord, The 'same' God; The 'same' spirit (1 Cor. 12:4-9). To refuse to compare these passages and be guided by this comparison is to set aside the principle of interpretation already laid down in 1 Cor. 2:12-13. Not only are these repetitions of the desire that the Corinthians should not be ignorant, and the stress upon the same, but there is also the emphasis upon eating and drinking:

They did all eat the same spiritual meat: and did all drink the same spiritual drink. (1 Cor. 10:3-4).
Behold Israel after the flesh: are not they which eat of the sacrifices partakers of the altar? (1 Cor. 10:18).
Ye cannot drink the cup of the Lord, and the cup of devils (1 Cor. 10:21).
Take, eat: this is My body. As often as ye eat this bread, and drink this cup, ye do shew the Lords death till He come (1 Cor. 11:24-26).

These passages cannot be separated from the reference in 1 Corinthians 12:13.

For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.

The basis of the argument of the apostle in 1 Corinthians 10 to 12 is the baptism of all Israel unto Moses and their consequent share in the spiritual meat and drink that followed. When he comes to expand and apply this in 1 Corinthians 12, he opens the subject by saying: Now concerning spiritual gifts, showing that he is now about to develop the typical significance of the spiritual meat and drink that all Israel enjoyed. Consequently, he calls upon all to recognize that while there are most certainly diversities of gifts, differences of administrations, or diversities of operations, these all come from the same Spirit, the same Lord, and the same God. In short, the body of 1 Corinthians 12 cannot be separated from the typical history of Israel or the possession and use of spiritual gifts. To make it evident that spiritual gifts are the feature of this chapter, let us note the following facts:

1. In the opening verse, the apostle introduces the subject with the words Now concerning spiritual gifts.
2. In 1 Cor. 12:2-3, he differentiates between those spiritual gifts that are from God and those that belong to the evil one.
3. Having subdivided his subject, he now deals specifically with those gifts which are of God.
4. In 1 Cor. 12:5-11 he sets out in much detail the diverse nature of these spiritual gifts, enumerating, among others, healing, miracles, prophecy, tongues, and interpretation. But, however diverse these gifts may be, he takes us back to their one and only source, "But all these worketh that one and the self-same Spirit dividing to every man severally as He will" (1 Cor. 12:11).
5. Extending this idea, the apostle immediately introduces the figure of the body: For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is The Christ (1 Cor. 12:12).
6. This is followed by a reference that links this theme with the baptism of Israel unto Moses and the Red Sea: For by one Spirit are we all baptized into one body . . . and have all been made to drink one Spirit (1 Cor. 12:13).
7. From this develops the remainder of the argument, which speaks of the human body, with its eye, its hand, its foot, and even its uncomely parts, which proves that the Church, which is His Body, is not in view, for there are no uncomely parts there, and of that Body, Christ alone is The Head, whereas, here we have as many references to the various functions of the head (eye, ear, nose) as of the rest.
8. To demonstrate that these members of the body refer to the distribution and functioning of spiritual gifts, observe the following features:
9. But now hath God set the members every one of them in the body, as it hath pleased Him (1 Cor. 12:18).
10. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues (1 Cor. 12:28).

Here, then, is the employment of the figure of the body definitely related to the type of Israel's baptism unto Moses, definitely related to the possession and the exercise of spiritual gifts, definitely related to the promise made to Abraham, but entirely unrelated to a Church, whose members were chosen before the foundation of the world, a Church where spiritual gifts are unknown, a Church whose very existence was a Mystery unrevealed when 1 Corinthians was written. The student who observes the frontiers set up by Dispensational Truth will never appeal to 1 Corinthians 10 to 12 as a passage that speaks of the Church of the One Body of Ephesians. We turn now to The Epistles of Paul, written after Acts 28:28, to make known The Truth of The Mystery so that we may obtain information concerning The Church, which is called The Body of Christ.

First, let us see the distribution of the word Body in Ephesians.

The Body

A Eph. 1:23. The Church which is His Body.

B Eph. 2:16. Reconciliation.

C Eph. 4:4. The One Body.

D Eph. 4:12. Gifts for building up.

E Eph. 4:16. Fitly framed together.

D Eph. 4:16. Members for growth.

C Eph. 5:23. Christ the Head.

B Eph. 5:28. Love.

A Eph. 5:30. The Church and members.

Two passages fall within the doctrinal section, namely Ephesians 1:23 and Eph. 2:16, the remaining seven being found in the practical section, chapters 4 and 5. Let us examine the doctrinal passage first, as these will supply the fundamental teaching of Ephesians concerning the Body. These references to the Church, The Body, are not isolated but form an integral part of the contextual argument, and just as we found the body of 1 Corinthians 12, vitally and inseparably connected with Moses, Israel, Abraham, and spiritual and miraculous gifts, so we shall find the reference to The Body in Ephesians 1:23 vitally and inseparably connected with the exaltation of The Saviour Far above all. There are seven sections in the doctrinal portion of Ephesians, and Ephesians 1:23 falls within the third of these subdivisions. The following is its analysis:

B    c  Eph. 1:20. Raised HIM. Heavenly places.

      c  Eph. 1:20-21. Seated HIM. This age or the coming one.

      c  Eph. 1:22-23. Gave HIM.

C The Church THE BODY. THE FULNESS.

A  a  Eph. 2:1-2. Energy (energeo). Prince of power of air.

         b  Eph. 2:2-3. Wrought in sons of disobedience.

B  c  Eph. 2:4-5. Quickened US. Heavenly places.

    c  Eph. 2:6. Raised US. The ages to come.

    c  Eph. 2:6-7. Seated US. In heavenly places.

It is evident from this passage that The Church of the One Body is vitally and inseparably connected with Christ in His exaltation Far above all in Heavenly Places. It is sufficient here to say that this sphere is never spoken of in connection with any other calling but that of The Mystery, which fact of itself lifts the Church of The One Body that is associated with it into a distinct place in The Purpose of the ages, not to be confused with the promises made to Abraham or any other age purpose that belongs to lower realms. These Heavenly Places are further defined as Far above all principality and power (Eph. 1:21), Far above all heavens (Eph. 4:10). It is where Christ sitteth at the right hand of God (Eph. 1:20), and the superlative and marvel of Grace is that this Church of The One Body is reckoned by God not only to be raised together but also seated together in those self-same Heavenly Places in Christ Jesus' (Eph. 2:6).

Then further, the title The Body is not the final title of this blessed company. The full measure of Grace and Glory is realized when we read: The Church which is His Body, the Fulness of Him that Filleth All in all (Eph. 1:22-23). When the import of this world Fulness is perceived, something of the place of this company of the redeemed will be realized.

Sufficient has been brought forward to demonstrate the unique character of this high calling, which makes it impossible, when once seen, to confuse this Church of The Body with the references already considered in 1 Corinthians 10 to 12.

The Bride and The Body

Dr. R. A. Hadden wrote:

It is assumed almost universally that the Church of the present dispensation is at once the "Body of Christ" and "the Bride" ... Traditional theology, unscriptural hymnology, amazing disregard for a correct interpretation, intolerant zeal for dogmatic human opinions together with careless defective instruction, have united for generations in perpetuating a phase of teaching possessing no foundation in or authority from Holy Scripture and perpetrating a system that plunges multitudes of believers in dire confusion concerning the plan, purpose, and programme of God for "the Church which is His Body" as distinct from the Divine purpose concerning another outcalling known as "the Bride, the Lambs wife."

Sir Robert Anderson wrote:

Is the Church the Bride of Christ? Let us begin by correcting our terminology. In the Patmos visions, we read of "The Bride, the Lamb's wife," but "the Bride of Christ" is unknown to Scripture... With the close of the Baptist's ministry, both the Bride and the Lamb disappear from the New Testament until we reach the Patmos visions. In Revelation 21, the angel summoning the Seer to behold "the Bride" the Lamb's wife, and he showed him "the Holy Jerusalem descending out of heaven from God". The twelve gates of the city bear the names of the twelve tribes of the children of Israel, and on the twelve foundations are "the names of the twelve apostles of the Lamb." ... it is the city for which Abraham looked ... These apostles of the Bride are not the apostles who were given after the Ascension for the building up of the Body of Christ - the apostles of this Christian dispensation, chief among whom was Paul. They are the twelve apostles of the Lord's earthly ministry to Israel, who shall sit on twelve thrones, judging the twelve tribes of Israel (Matt. 19:28).

These two quotations contain enough to make the present investigation both serious and imperative. There is sufficient evidence for believing that the Church, thus denominated in Ephesians 1:22-23, is unique, is entirely disassociated from the hope and calling of Israel, and was indeed hidden in the mind of God, unrevealed even in His Word until the present dispensation of The Mystery followed the dismissal of Israel in Acts 28:28.

If we call upon the O.T. to bear witness to The Church, which is His Body, the answer is silence. Such a company and such a relationship is unknown. If we call upon the O.T. to bear witness to a company of redeemed that are likened to either wife or bride, the answer is affirmative and very full. When Jeremiah prophesied of the institution of the New Covenant, he said, "Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt: which My covenant they brake, although I was an husband unto them." This supposes that under the terms of the old covenant, Israel was related to the Lord as a wife to a husband. This is recognized by Ezekiel, who wrote, namely in Ezekiel 16:7-14. The figure employed, "I spread my skirt over thee," when compared with Ruth 3:9, reveals the marriage relationship, which Ezekiel explains as entering into a "covenant" and "prospering as a kingdom."

However, the charge laid against Israel is that they proved unfaithful to their marriage vow. Ezekiel likened them to "a wife that committeth adultery" (Ezek. 16:32) and says that Israel will be judged "as a woman that breaketh wedlock (Ezek. 16:38). The phrase, which has become common in modern matrimonial lawsuits, "breach of promise," is used by God of Israel in Numbers 14:34; and Jeremiah employs divorcement to set forth this people's unhappy position.

"They say, If a man put away his wife, and she go from him, and become another man's, shall he return unto her again?" (Jer. 3:1).
"Turn O backsliding children saith the Lord: for I am married unto you" (Jer. 3:14).

Isaiah speaks of divorcement, saying:

"Where is the bill of your mother's divorcement, whom I have put away?" (Isa. 50:1).

The same Isaiah has some glowing words to say regarding the ultimate restoration of this wayward people:

"Thou shalt no more be termed Forsaken: neither shall thy land any more be termed Desolate: but thou shalt be called Hephzibah and thy land Beulah: for the Lord delighteth in thee, and thy land shall be married" (Isa. 62:4).

The prophet Hosea is the prophet of the interval between the setting aside of Israel and their restoration. In Hosea chapter 1, he has three children bearing prophetic names:

Jezreel.              "Scattering" and also "Sowing" (Hosea 1:4).
Lo-ruhamah.   "Not having obtained mercy" (Hosea 1:6).
Lo-ammi.         "Not My people" (Hosea 1:9).

In Hosea chapter 2, the prophet continues, "she is not My wife, neither am I her husband" (Hosea 2:2), but at the close, all is reversed, all is restored:

"I will betroth thee unto Me for ever" (Hosea 2:19).

"I will sow (Jezreel) her unto Me in the earth, and I will have mercy upon her that had not obtained mercy: and I will say unto them which were not My people, Thou art My people: and they shall say, Thou art my God" (Hosea 2:23).

Chapter three speaks of the long waiting period of Israel's divorcement: "Thou shalt abide for Me many days...for the children of Israel shall abide many days without a king, and without a Prince, and without a sacrifice, and without an image, an without an ephod, and without teraphim" (Hosea 3:3-4)

Suppose we consider the dispensational boundary of Acts 28, where Israel's hope is suspended, Israel's long period of blindness and wandering commences, and Israel enters into her long period of divorcement. This later thought is implicit in the word translated "departed" in Acts 28:25, which should be rendered "dismissed" for the word is passive. This word apoluo had a distinct meaning that bears closely upon the divorcement of Israel in Acts 28. Here are the first occurrences of this Greek word in the N.T.

"He was minded to put her away privily."
"Whosoever shall put away his wife."
"Shall marry her that is divorced" (Matt. 1:19, Matt. 5:31-32).

The predicted "Lo Ammi condition of Hosea one commences here, the long night of Israel's exile begins here, and the new Dispensation of The Grace of God to the Gentiles begins here. The Bride of the Lamb must be distinguished from the national restoration of Israel, set forth in the symbol of a wife divorced, then taken back, forgiven, and blessed. Revelation is particularly concerned with a believing, overcoming remnant, and this overcoming remnant out of Israel is depicted under the figure of a Bride. While this distinction must be observed, some expositors have attempted to make a distinction between the "wife" of Revelation 19 and the "bride" of Revelation 21 and 22. Restored Israel, as the wife once divorced and at last taken back again, is not the subject of the Book of Revelation. Restored Israel, as such, has no place in The Heavenly City that is reserved for The Heavenly Calling of The Kingdom. Abraham had the land as an assured inheritance, but as an overcomer, he looked higher and waited for The Heavenly City. In both Revelation 19 and 21, it is the "Lamb" who is the Bridegroom.

It is assumed that because Revelation 21:1 opens with a vision of the new heavens and new earth, all that follows belongs also to that great day, but this cannot be, for it is still possible to be excluded as Rev. 21:8 and Rev. 21:27 show. It is a characteristic of these visions of the Apocalypse to lead up to a climax, as in Revelation 6:14-17, and then to go back in time and approach the same climax by another avenue. The same principle that would make the wife of Revelation 19 distinct from the bride of Revelation 21 sees two separate creations and two Adams in the dual records of Genesis 1 and 2, whereas it is obvious that in the second account, fuller details are given. The word "wife" is not exclusive to the record of Revelation 19, for in Rev. 21:9, we read "as a bride adorneth herself with her jewels" (Isa. 61:10).

In Revelation 19, the marriage supper of The Lamb is inaugurated. A specific period of time was observed for this ceremony, referred to in Genesis 29:27 as "her week," and it appears from the Revelation that this "week" lasts throughout the Millennium, after which The Holy City is seen descending from heaven and the "Tabernacle of God" will be with men. The language of Revelation 21:10, when compared with Revelation 17:1, places these two women, cities, and systems in direct opposition; a third woman, city, or system would be an intruder here.

Before concluding, we must consider the teaching that affirms that The Church of The Mystery, "The Body," must be at the same time "The Bride" by reason of what is taught in Ephesians 5. First, it is a matter of demonstrable truth that The Church of The Mystery is called "The Body," of which Christ is The Head. Secondly, the statement made by Paul as to the exclusive character of this High Calling would not only be nullified but would prove to be unwarrantable exaggerations if, after all, that is written in Ephesians 1 to 3, this Church should turn out to be a part of the hope of Israel or the promise made to Abraham. Thirdly, the Apostle (to say nothing of the deeper thought of inspiration) could be accused of badly mixing his metaphors.

We remember meeting an enthusiast for "The Bride" who contended that the Man child of Revelation twelve must be the Bride! but this is no more extravagant than maintaining that a company destined to be "the perfect Man" is nevertheless "The Bride." It may be objected that the word "man" includes both sexes, but this is not so. Anthropos, yes, but Paul does not use the word anthropos in Ephesians 4:13 but aner, a word actually translated in Ephesians 5 by the English word "husband," so that they who insist that The Church of Ephesians 5 is the bride, must insist that Paul taught that the bride would be the perfect husband which is absurd.

Ephesians 5 and 6 belong to the practical portion of the Epistle, and in these chapters, human society is divided into three groups: (1) Wives and Husbands. (2) Children, Parents. (3) Servants, Masters. Quite irrespective of The Dispensation of Grace, these three divisions of society would need to be recognized, and wives and husbands are just as surely advised on their relation to the calling that Peter administered as wives and husbands were advised as to their relation to the calling administered by Paul.

Again, some have pointed out that the Church is feminine and that the pronouns in Ephesians 5:25, Eph. 5:27 should be translated as "her" and "she" instead of "it," thereby making it clear that The Church is "the bride." This, however, is just sheer ignorance or trading upon ignorance. Gender in grammar is not the same as sex. Does anyone imagine that because la table in French is "feminine," it has the remotest allusion to sex? However, We need not go outside the Greek of Ephesians 5 to demonstrate how utterly false the argument would speak of The Church as "she." Kephale "Head" is feminine. Is Christ, the Bridegroom, therefore, a female? Akatharsia, "uncleanness," is feminine. Do we, therefore teach that this is impossible for a man to exhibit or fall into? Basileia "kingdom" is feminine, rutis "wrinkle" is feminine, sarx "flesh" is feminine, and so on. Nothing concerning the calling of The Church can be made out of the fact that the word ekklesia is in the feminine gender. Does Ephesians 5 say that The Church is the bride, therefore wives should act in accordance with the fact? The answer is No; it draws its power of appeal from the fact that these "wives" were by grace members of The Body."

"He is the Saviour of the Body" (Eph. 5:23).

"We are members of His Body" (Eph. 5:30).

"No man hateth his own flesh" (Eph. 5:29).

In the new creation, when all the redeemed of all ages are raised, The Church, which is the perfect Man or Husband, and The Church, which is the Bride, may re-enact in its full spiritual sense, the union of the first man and woman (Gen. 2:21-24), but that lies beyond the present limits of the ages and dispensations. The Church, which is His Body, is one company with a unique and distinct calling. The Church of the Bride is another company with a calling unique and distinct, and until God joins these two together, let no man attempt to do so.

We hope this helps,
The Believers

Robbie wrote:

What do you mean there are two mysteries and they are running parallel, and someday they will meet?
One other question is, what is the meaning of the word EPITOME?

(From the The Two Great Mysteries teaching)

Robbie

Dear Robbie,
God bless you and thank you for writing about this important subject. What we mean by the two mysteries running parallel is that they are both realities in the world, but they are completely separate. As we say in the teaching, "The first one is of God, the latter is of the wicked one. The one is manifested in Christ. The other will be manifested in the Antichrist. Closer examination will reveal the terrible truth that one is a very close counterfeit of the other; so close that many will be deceived and led to destruction." We use the word "epitome" (Greek epitemnein to cut short) as it is also used as a synonym for embodiment. One definition for the word is: "a person or thing that is typical of or possesses to a high degree the features of a whole class: He is the epitome of goodness." This is clearly what our Lord Christ Jesus is for righteousness, and the coming anti-Christ will be for evil.

We hope this helps,
The Believers

Colossians 1:27

To whom God would make known what is the riches
of the glory of this mystery among the Gentiles;
which is Christ in you, the hope of glory:

Teri wrote:

The mystery is "Jesus Christ Living in us! The hope of glory" "Our being reconciled with God..forgiven of all our sins, through the shed blood of Christ"....Don't try and confuse and twist the scriptures...shame on you.
Teri

Dear Teri,
God Bless you, and thank you for writing. The verse you quote, "Jesus Christ Living in us! The hope of glory," is not what the verse says. Look at the actual Scripture and the original words to find their meaning.

Col. 1:26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints:
Col. 1:27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory:
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:

The Mystery was unknown in other ages and generations according to Paul in Ephesians 3:5, but "Our being reconciled with God...forgiven of all our sins, through the shed blood of Christ" was never a mystery for God told Adam and Eve and all the believer line of The Coming One and that by His death we would be saved. The Gentiles being saved in Christ was also not a mystery for:

Gen. 17:6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
Gen. 17:7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.

Gal. 3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
Gal. 3:17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
Gal. 3:18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

Isa. 11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Rom. 15:12  And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

In Colossians 1:27, the words "in" and "among" are the same Greek word en, and both times, that Greek word should have been translated "among." So "Christ among you, the hope of glory" would be the correct translation. But that is the "riches of the Mystery," not the Mystery itself, which God desires us to know as Christians today and is the "All Truth" that The Holy Spirit teaches. Only The Holy Spirit can reveal this to you; thus, the teaching might have seemed hard to understand.

All God's Blessings,
The Believers

Ephesians 1:4

According as he hath chosen us in him before the foundation of the world. . .

A believer wrote:

Even before the overthrow? What does it mean? I remember a verse in the bible that says:
Before me, there was no God.
implying that there was a time before God. I do not know about other translations.

Dear Believer,
God bless you, and thank you for writing. There was a world that was and perished or was overthrown (2 Peter 3:6). If there was no world that perished, then the following Scripture could not be true:

Eph 1:3  Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
Eph 1:4  According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

Here is why:

Foundation

There is something unique in Ephesians 1:4 that, when once perceived, makes the calling of The Church of The One Body completely separate from that of any other company spoken of in the Scriptures. The peculiarity of this calling does not rest on the word foundation; whatever that word shall ultimately prove to be, it rests on the word "before," this is the unique feature.

All other callings are related to a choice and a purpose dated "from or since" the foundation of the world; this calling of Ephesians alone is related to a choice and a purpose that goes back to before that era. As a certain amount of doctrine must be built upon these two prepositions before and from, some acquaintance with them seems called for.

The Greek Pro, translated as "before," is a preposition that indicates time, place, or preference.

1. Before in respect of place:  The Judge standeth before the door (Jas. 5:9).

2. Before in respect of time:  Judge nothing before the time (1 Cor. 4:5).

3. Before in respect of preference:  He is before all things (Col. 1:17).

The Greek Apo, translated as "from," is a preposition that indicates separation or origin. The primary use of apo is with reference to place, but by a recognized transition, it can be employed of the distance of time of the temporal terminus from which:

• • From that time Jesus began to preach (Matt. 4:17).
    
    
  • From two years old and under (Matt. 2:16).
    
    
  • From the beginning of the world (Eph. 3:9).

The two expressions from the foundation of the world and before the foundation of the world occur as follows:

FROM THE FOUNDATION

1. With reference to the use of parables, in speaking of the mysteries of the kingdom of heaven: That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world (Matt. 13:35).

2. With reference to the separation of the nations at the second coming of Christ: Then shall the King say unto them on His right hand, Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world (Matt. 25:34).

3. With reference to the character of those who killed the prophets sent to them: That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation (Luke 11:50).

4. With reference to the typical character of the Sabbath: As I have sworn in My wrath, if they shall enter into My rest: although the works were finished from the foundation of the world (Heb. 4:3).

5. With reference to the character of the offering of Christ: Nor yet that He should offer Himself often ... for then must He often have suffered since the foundation of the world (Heb. 9:25-26).

6. Everyone whose name hath not been written from the foundation of the world in the book of life of the Lamb that hath been slain (Rev. 13:8, R.V. margin). They whose name hath not been written in the book of life from the foundation of the world (Rev. 17:8, R.V.).

BEFORE THE FOUNDATION

• • With reference to Christ alone:  Thou lovedst Me before the foundation of the world (John 17:24).
    
    
  • As of a lamb without blemish and without spot:  Who verily was foreordained before the foundation of the world (1 Pet. 1:19-20).
    
    
  • With reference to the Redeemed:  Chosen us In Him before the foundation of the world (Eph. 1:4).

Commenting upon the most obvious difference between these two sets of passages is unnecessary. However, let us not miss one precious item of doctrine revealed by comparing the three references "before the foundation" together. In John 17:24, Christ was "loved" - agapao; in 1 Peter 1:19-20, He was without "blemish" and without spot. amomos. In Ephesians 1:4, the believer is said to have been chosen before the foundation of the world in "love" agape, to be "blameless" amomos. Here, those chosen in Christ were looked upon as being so closely identified with Him that the same terms are used. No wonder, as we proceed, we read of further identification with The Beloved, which speaks of being crucified with Christ, raised together, seated together, and ultimately manifested with Him in Glory. These two sets of terms before and since indicate two distinct time periods. Further studies will show that before and since the age times is a somewhat similar set of terms, but before this, we must understand the meaning of the word foundation.

Our thoughts naturally turn to passages such as Job 38:4 and Isaiah 48:13, where the Lord speaks of laying the earth's foundation. Now, happily, we have a New Testament quotation in Hebrews 1:10, where the word foundation is expressed by the Greek word themelion, but when we turn to any of the passages where the words before or from the foundation of the world occur, themelion is not found, but instead, the word katabole is employed. It is impossible to argue that Paul, for some peculiar reason, would not and did not employ the word themelion, for it occurs as the translation of the word "foundation" of a temple in Ephesians 2:20-21, the "foundation" of the apostles and prophets, and again in 1 Corinthians 3:10 and 2 Timothy 2:19. There must be, therefore, some good reason for choosing so different a word as katabole.

This word has entered into our own language as a biological term - metabolism, being the name given to the process in an organism or a living cell by which nutritive material is built up into living matter, and this process is divided into (1) constructive metabolism, which is called anabolism, by which protoplasm is broken down into simpler substances to perform special functions; and (2) destructive metabolism, which is called katabolism. In its biological use, katabole indicates destruction.

It is strange, if the word means to place upon a foundation that scientists should have adopted it to indicate disruption. The verb kataballo is used three times in the New Testament.

Heaven

Heaven. There are five words employed in the Hebrew O.T. translated as "heaven" and one Greek word so translated in the N.T. Of the Hebrew words, galgal (Psa. 77:18) refers to the "rolling clouds," the word galgal being elsewhere rendered "wheel" and "rolling thing." Shachaq, used in Psalm 89:6 and Psalm 89:37, means a "thin cloud" and is elsewhere translated as "cloud," "sky," and "small dust." It may be accidental, but it is nevertheless interesting that the blue color, and hence the visibility of the "sky," is owing to the refraction of blue rays of light and that "it is to the vapoury and the earthy particles in the atmosphere that the refraction is due; but for these, there would be total darkness till the instant of sunrise." As the imagery of the O.T. has been seized upon to "prove" the unscientific character of these ancient writings, the inclusion of the above note may not be without justification. Arabah "mixed" (Psa. 68:4) and ariphim "dropping" (Isa. 5:30) complete the references that refer to the clouds under the covering figure of heaven.

Shamayim. This Hebrew word is the one that is translated as "heaven" or "heavens" in the O.T. except in those portions where the Chaldee equivalent shemayin is used (Ezra, Daniel, and Jeremiah 10:11). The Hebrew shamayim occurs in the O.T. 419 times, of these, twenty-one occurrences are translated "air," as in Genesis 1:26. In the N.T. only one word, ouranos, is translated "heaven." This Greek word occurs over 280 times, of which "air" accounts for ten occurrences and "sky" for five. "The name "heaven" in our own language has been explained, according to its etymology, as that which is heaved or lifted up, and a similar origin has been assigned to the Greek ouranos and the Hebrew shamayim. The nature of the temporary "heaven" stretched out like a tent over the earth during the ages of Redemption. In this article, we deal with heaven itself. Whether the translation reads "heaven" or "heavens," the word is always plural in the original. This no more indicates a plurality of "heavens" than the plural Elohim "God" indicates a plurality of gods. There is a use of the plural in the Hebrew language known as "The Plural of Majesty" as, for example, "the sacrifices of God" in Psalm 51:17, which means "the Great Sacrifice."

Creation is divided into two parts, "heaven and earth" (Gen. 1:1), which in Colossians 1:16 is expanded to mean "all things visible and invisible," and the term "heaven" may include thrones, dominions, principalities, and powers, as well as physical sun, moon, and stars. Heaven is often used as a symbol of authority, for example, when Nebuchadnezzar learned "that the heavens do rule" (Dan. 4:26). The superiority of the heavens to the earth is expressed in the words "on high" (Luke 1:78, Heb. 1:3), "height" (Isa. 7:11, Psa. 148:1, Prov. 25:3). It is possible that, after Genesis 1:1, there are but nine or ten references to "heaven itself," i.e., The Heaven of Genesis 1:1, in the whole of the O.T. This can be put to the test by reading the Book of Genesis, and noting every allusion to "heaven." We read of the waters that are under heaven, lights in the firmament of heaven, fowl that fly in the "air," the windows of heaven opened at the deluge, Abraham directed to look toward heaven, to the countless number of the stars, but no passage demands that the term "heaven" should be interpreted of the heaven of Genesis 1:1. We cannot print here the 419 references to heaven, but we can print the nine or ten references that look beyond the present limited firmament.

"Behold, the heaven and the heaven of heavens is the Lord's thy God" (Deut. 10:14).

Here Moses draws attention to the firmament which is "called" heaven, and the Heaven of heavens, the Heavens in the highest degree that were created long before the six days of Genesis 1:3-2:1. No further reference is made to the Heavens themselves, until the days of David and Solomon, where in Psalm 8:1, Psa. 57:5, Psa. 57:11, Psa. 108:5, Psa. 113:4, Psa. 115:16 and Psa. 148:4, we have six references to a Glory that is above the present limited heavens, making, with Deuteronomy 10:14, seven in all, the perfect number; in all other places, the heavens referred to are put into correspondence with the firmament (Psa. 19:1) either by the actual statement or by implication. Five hundred years after Moses, Solomon recognized that neither the present heavens nor the Heaven of heavens could "contain" God (1 Kings 8:27), and the last reference to the Heaven of heavens, in contrast with the firmament, is found in the Levites' prayer (Neh. 9:6).

Even when we bring these passages forward, they only emphasize the fact that "the heaven" of the O.T. was the "firmament" of Genesis 1:8, stretched out like a curtain or a tent for God to dwell in (Isa. 40:22) and any reference in Psalm or Prophecy that speaks of heaven as God's "dwelling place" refers to this tabernacle formed by the firmament. When we open the N.T., it is pardonable if we expect to find a great advance upon this limitation of the term "heaven." Twelve times do we read in Matthew of the "Father which is in heaven," but we also read that the heavens were opened at the baptism of the Lord, that the heavens are to pass away, and unless it is a matter beyond dispute that "angels" inhabit the Heaven of heavens, we shall find no instance in The Gospel of Matthew of a reference to any other "heaven" than the firmament of Genesis 1:8.

We have to wait until we reach The Gospel of John for any explicit reference to the highest heavens, and there the Saviour speaks of ascending up to Heaven to where He was before (John 3:13, John 6:62), to The Glory that He had "before the world was" (John 17:5). In these few references is contained practically all that is said of the "Heavens" of Genesis 1:1 in The Four Gospels. The only Calling and company, Hope, and Sphere of Blessing that pierces the present firmament above us and ascends to where Christ sits at the right hand of God is The Church of The Mystery. Christ is set forth, in Ephesians 4:10, as having ascended "Far above all heavens" yet revealed as seated at the right hand of God "in The Heavenly Places." These Heavenly Places, therefore, must be above the limitations of the outstretched heavens. This is not invalidated by the fact that the selfsame sphere is called in Ephesians, Philippians, and Colossians "Heaven," for we must not allow ourselves to rob "Heaven itself" of its true title simply because we have used it so often of the limited firmament. In connection with this same calling, Christ can be said to be both "Far above all the heavens" yet "in Heaven" at the right hand of God.

There are eleven references to "heaven" in the Epistle to the Hebrews; one only speaks of "Heaven itself," and the others refer to the lesser and lower heavens. For the heavens created as recorded in Hebrews 1:10 are to "perish," but this can never be said of "Heaven itself," Christ is said to have "passed through the heavens," dierchomai (Heb. 4:14) and as being made "Higher than the heavens" (Heb. 7:26), without involving any contradiction in the saying that He Who passed through the heavens and was made higher than the heavens, was at the selfsame time depicted as entering "Heaven itself" (Heb. 9:24). The contradiction only exists in our minds if we fail to distinguish the Heaven of the beginning, Genesis 1:1 from the heaven of the ages, Genesis 1:8. The only references to the heavens of Genesis 1:1 that are found in the remainder of the N.T. are those of Peter and of the Revelation, which speaks of a new heaven and new earth (2 Pet. 3:13, Rev. 21:1).

The new heavens and the new earth spoken of by Isaiah are related to Jerusalem (Isa. 65:17-18). Where we read in Revelation 21 of a "first heaven" and a "first earth," the word translated "first," protos, is rendered in Rev. 21:4 as "the former things," and we should possibly translate Revelation 21:1, "the former heaven and the former earth," the reference to "no more sea" being an evident allusion to Genesis 1:2. In connection with the subject before us, let us turn to the words of Paul as found in 2 Corinthians 12:1-4. In direct connection with the visions and revelations he had received, he refers to an extraordinary experience. Whether he was "in the body or whether out of the body," he could not tell, but he did know that he had been caught up to the third heaven . . . caught up into paradise.

First, we must be clear as to the meaning of the term "caught up." The word "up" in this passage has no equivalent in Greek, and to attempt to make it have any bearing upon the subject betrays as much ignorance of the original as would be betrayed by anyone seeking to extract the idea of direction upward, from such idiomatic phrases of the English language as "shut up," "wash up," "lock up" and the like. We can omit the word "up" for the Greek word arpazo is translated as "take by force," "catch away," "pluck," "caught away," and "pull." The phrase "in the body" translates as en somati, which is very like the phrase en pneumati "in spirit" used on the occasion when John was translated to "The Day of the Lord" (Rev. 1:10). The closest parallel is that of the experience of Philip, who was "caught away" by The Spirit of The Lord and was "found at Azotus," some miles away.

Evidently, the third heaven to which Paul was "caught away" was Paradise. Otherwise, his reiteration would need a deal of explanation. Paradise has been located in different regions by different teachers, mainly in accordance with their peculiar beliefs concerning the intermediate state. If we keep close to the Scriptural meaning of Paradise, we shall know that it is derived from the Hebrew pardes (Neh. 2:8, Song. 4:13) and means "a garden or orchard," and when we meet the word in the Book of Revelation, it has no connection whatever with an intermediate state but is still a garden and orchard, it is indeed the garden of Eden restored and extended.

In what way, we may ask, can this Paradise at the end of the age be in any way related to the "third" heaven? If we count the third heaven as being like the third story of a building, it will certainly appear incongruous. But Revelation 21 has already spoken of "a new earth" and a "former earth," consequently it would be true to say, even as Peter in 2 Peter 3 has indicated, that there was a first heaven in the beginning (Gen. 1:1); a second heaven, at the making of the earth ready for mankind (Gen. 1:8); a third heaven, at the end when redemption shall be finished (Rev. 21:1). It was to this "heaven" and this "paradise" that Paul was caught away, and as he stresses more than any other writer in the N.T. the blessings of the New Creation, it is quite understandable that he should associate this great goal of the ages with the visions and revelation he had received in connection with his apostleship.

The great lesson that forces itself upon our attention, however, is the fact that, apart from Paul's ministry, and especially his prison ministry, there is scarcely any reference in the Scriptures, either Old or New, to The Heaven of Genesis 1:1. The Hope of The Mystery alone pierces the intervening firmament and places the believer "Far above all" even where Christ sits at the right hand of God. We must now consider the special term "Heavenly Places," but we will devote separate studies to this.

All God's Blessings,
The Believers