untitled

Both Colossians and Philemon are integrated together as originally taught. The first lesson on Philemon is Colossians #51 and runs for 8 lessons. However, the previous two lessons (Colossians #49–50) would be best if taken as introductory lessons to the book of Philemon.

Bob used the King James Version. I have added in An Understandable Version as the base text before a corrected translation is established. In the Addendum, a description of the AUV will be added. For any OT passage, the ESV (capitalized) will be utilized.

I call these enhanced notes; and what the means will be explained in the Addendum.

Bob is famous for teaching by categories; and such doctrines will be found throughout this study. However, they will be indexed in alphabetical order.

Bob is also well-known for his corrected translation (which is not set in stone). The text of Colossians and Philemon is found within the notes and at the end of the notes. Bob also translated several other passages, and they were collected and placed at the end of this study as well.

Colossians (and Philemon) — Lesson Summaries
1	11/07/1971	Col. 1:1–2	Principles of gnosticism; doctrine of apostleship; 4 areas of apostasy Gnosticism The Doctrine of Apostleship
2	11/14/1971	Col. 1:3–5	Thanksgiving for the plan of God based on grace orientation; doctrines of spirituality, eternal security The Doctrine of Spirituality What Is the Content of this Hope/assurance?
3	11/21/1971	Col. 1:6–7	Divine good vs. human good; Epaphrus; the communicator
4	12/12/1971	Col. 1:8–9	The Frame of Reference The Doctrine of Gap
5	12/19/1971	Col. 1:9–10	The Doctrine of Gap The Doctrine of Walking
6	01/09/1972	Col. 1:9–11	Dynamics of GAP; The Doctrine of Divine Good Four Greek Words for Power The Doctrine of Happiness
7	01/16/1972	Col. 1:12–14	The Doctrine of Inheritance The Doctrine of Redemption The Doctrine of the Blood
8	01/23/1972	Col. 1:15–16	The Doctrine of the Deity of Jesus Christ The Doctrine of the Hypostatic Union
9	02/13/1972	Col. 1:16–17	Laws of divine establishment are a necessary factor in preservation of a nation; The Laws of Divine Establishment The Doctrine of the Sustaining of the Universe
10	02/20/1972	Col. 1:18	The Doctrine of the Church
11	02/27/1972	Col. 1:19–22	The Doctrine of the Blood (repeat) The Doctrine of Reconciliation Reconciliation in Colossians 1:21
12	04/16/1972	Col. 1:23–25	Independent groups outside the local church. Pressure in the ministry; The Doctrine of the Pastor-teacher The Doctrine of the Mystery Verbs for the Pastor-teacher
13	04/30/1972	Col. 1:26–29	Doctrine of pastor–teacher; doctrine of the mystery
14	05/07/1972	Col. 2:1–3 Isa. 33:6	Doctrine of the mystery; lost treasures; reversion recovery
15	05/21/1972	Col. 2:4–5	Importance of authority; advancement in the Christian way of life
16	05/28/1972	Col. 2:6–7a	The Doctrine of Walking (review) The Doctrine of Gap (review)
17	06/04/1972	Col. 2:7–8	Principle/local church as a classroom; The Doctrine of the Edification Complex of the Soul GAP Principles and the Local Church
18	06/11/1972	Col. 2:9	Result of freedom under right authority
19	06/18/1972	Col. 2:10	Doctrine of positional truth; security provided by freedom The Meaning of Plêroô The Use of Plêroô in the New Testament Positional Sanctification
20	06/25/1972	Col. 2:11, 12a	False issues The Doctrine of Circumcision The Seven Baptisms (Identifications) Found in the Bible
21	07/09/1972	Col. 2:12; Gal. 3:26–28	Issue/water baptism The Doctrine of the Baptism of the Holy Spirit
22	07/16/1972	Col. 2:12–13	Baptism of the Holy Spirit (concluded)
23	07/30/1972	Col. 2:14–15	Angelic conflict; fallen angels disarmed; Man’s IOU to God paid by Christ
24	08/06/1972	Col. 2:16	Judging, Legalistic Legalism, Food Prohibitions The Biblical Doctrine of Drinking The Doctrine of the Feasts Judging, in the Matter of a Feast The Doctrine of the Sabbath
25	08/13/1972	Col. 2:17–18	Demonism; 3 attacks by Satan; blue laws The Doctrine of Shadows Shadows Part II The Doctrine of Demonism
26	08/20/1972	Col. 2:19	Greek drama The Doctrine of Occupation with the Person of Christ The Doctrine of the Function of Joints and Ligaments
27	08/31/1972	Col. 2:20–23	Doctrine of 3 categories of legalistic taboos The Doctrine of the World Types of Middle Voices The Doctrine of the Plan of God
28	09/07/1972	Col. 3:1a	The Seven Baptisms (Identifications) Found in the Bible (review) The Doctrine of the Baptism of the Holy Spirit (review)
29	09/14/1972	Col. 3:1–3	The Doctrine of Ascension and Session The Doctrine of Mental Attitude in Phase Two The World and Believers The Doctrine of Death
30	09/21/1972	Col. 3:4; Rev. 19:6–9	the Manifestation of the Bride
31	09/28/1972	Col. 3:5–7	Aorist Tenses The Doctrine of the Old Sin Nature Phallic Reversionism in Colosse The Doctrine of Divine Discipline The Doctrine of Walking (3)
32	10/12/1972	Col. 3:8–10	Reversion recovery There Are at Least 8 Categories of Reversionism The Doctrine of the Edification Complex of the Soul (review)
33	11/16/1972	Col. 3:11	The Doctrine of Positional Truth
34	12/14/1972	Col. 3:11	Grace eliminates racial inferiority The Doctrine of Occupation with Christ
35	12/21/1972	Col. 3:12	Dressing your soul with an edification complex The Doctrine of Election God’s Love for Us
36	03/15/1973	Col. 3:13	Forgiving obnoxious believers A Half-hearted Forgiveness: The Illustration: David and Absalom
37	04/12/1973	Col. 3:14–16	Relaxed mental attitude The Pastor-teacher (what must be true) The Local Church
38	05/17/1973	Col. 3:17–18	Submission of right woman to right man Thanksgiving The Doctrine of Marriage Marriage Part II
39	05/31/1973	Col. 3:18–19	Men must not become bitter
40	08/09/1973	Col. 3:20	The Doctrine of Authority Children and Authority
41	08/30/1972	Col. 3:21–4:1	Responsibility of parents, employees; Doctrine of authority
42	11/24/1974	Col. 4:2	The Doctrine of Thanksgiving
43	11/25/1974	Col. 4:3	The Doctrine of the Mystery (Review) The Doctrine of the Open Door
44	11/26/1974	Col. 4:4–5a	Synonyms for Bible Doctrine Resident in the Soul The Doctrine of Walking (4)
45	11/27/1974	Col. 4:5	Redeeming the Time The Doctrine of Witnessing (points 1–13)
46	12/06/1974	Col. 4:6	The Doctrine of Salt. Danny Williams’ testimony (I do not remember that)
47	12/10/1974	Col. 4:7a	Importance of faithfulness The Profile of Tychicus Principles About Tychicos
48	12/11/1974	Col. 4:7b; Rom. 13:3–4	Uses of DIAKNOS; capital punishment The Faithfulness of the Minister
49	12/12/1974	Col. 4:8–9a	Slavery in the Roman Empire; unions
50	12/13/1974	Col. 4:9 via Philemon	Social problems, slavery Slavery and Social Action Slaves Who Are Believers
The next 8 lessons make up the 1974 Philemon series
51	12/15/1974	Col. 4:9 via Philemon 1–4 (74 Philemon #1)	Issue of solving problems; evil vs. doctrine
52	12/15/1974	Philemon 5–7a (74 Philemon #2)	Happiness (revised, pts.1–2) Category #1 Love The Doctrine of Happiness (2)
53	12/16/1974	Philemon 7a (74 Philemon #3)	The Doctrine of Happiness (Revised and Continued)
54	12/17/1974	Philemon 7a (74 Philemon #4)	Doctrine of happiness (revised, pts. 6–12)
55	12/18/1974	Philemon 7b–9a (74 Philemon #5)	Doctrine of happiness (revised, pts. 13–15) The Grace Crisis with Philemon and Onesimus
56	12/19/1974	Philemon 9b–14 (74 Philemon #6)	The Doctrine of Ambassadorship Solving Social Problems by Force or by Legislation
57	12/20/1974	Philemon 15–25 (74 Philemon #7)	Divine viewpoint for grace crisis Philemon the Slave Owner Onesimus Is a Mature Believer along with Philemon Historical Perspective of Slavery in the United States Robert E. Lee’s letter on slavery. This is a very long lesson.
58	12/22/1974	Philemon Col. 4:9–10 (74 Philemon #8)	Strong/weak believer; Lee’s letter on slavery Slavery in the United States Barnabas after Acts 15
59	12/22/1974	Col. 4:11–13	Encouragement role of super–grace believer Supergrace Believers Loyal to Paul
60	02/19/1975	Col. 1:7; 4:12	Diakonos The Doctrine of the Pastor-Teacher (revamped) (points #1–4)
61	02/20/1975	Col. 4:12a	Faithfulness of the pastor-teacher Doctrine of the pastor–teacher (revamped) pts.5–10);
62	02/21/2975	Col. 4:12a	The Grace Provision for Learning Doctrine
63	02/27/1975	Col. 4:12b–14	Luke, Paul’s physician and friend
64	02/28/1975	Col. 4:14b	Demas; The Doctrine of Reversionism
65	03/02/1975	Col. 4:15–18; Rev. 3:14–15	Epistle to the Laodiceans Church Age Functions of the Pastor and the Believer Plêroô Uses of Plêroô
66	03/02/1975	Rev. 3:16–22	Epistle to the Laodiceans (cont.) END OF SERIES

1 11/07/1971 Col. 1:1–2 Principles of gnosticism; doctrine of apostleship; 4 areas of apostasy

The human author of this epistle is the apostle Paul. It was written during his first Roman imprisonment mentioned in Ephesians 3:1; 4:1; Philippians 1:7,9; Colossians 4:18. There were four books while Paul was imprisoned in Rome the first time: Ephesians, Philippians, Colossians and Philemon. The apostle wound up in prison in Rome as a part of his discipline for one of the greatest failures of grace that a man of grace could ever have. He went into the temple on the advice of the pastors at Jerusalem, and there he offered a vow. He was told to do this so that the believers in Jerusalem would give him a hearing. Obviously he did not need a hearing on the basis of some legalistic action. This was human viewpoint, the offering of a vow was totally incompatible with the Christian way of life. Spiritual growth demands a lot of decisions but it does not go for one-shot decisions or offering vows of any kind. So the apostle Paul was punished by two years of prison in Caesarea and two years of prison in Rome. However cursing was turned to blessing. The rebound that occurred very shortly after his failure and the great blessings which have accrued down through the ages are in part this book of Colossians.

The recipients of this epistle are located in the Lycus valley in Turkey. There were three towns in the area: Colosse, Hierapolis, and Laodicea. The population of the valley was composed of Jews, Phrygians, and Greeks.

Antiochus the Great transplanted approximately 2000 Jewish families in Mesopotamia in Phrygia. The Phrygians destroyed the Hittites, as we studied in the Hittite Special.

The approximate date of this epistle is somewhere between 60 and 62 AD. The occasion is the invasion of cosmic doctrine in the form of gnosticism. The pastor of the Colossians church was Epaphras, and because of this infiltration of false doctrine, and because Epaphras found that he had members of his own congregation who proved to be intellectual snobs, considered themselves superior to all other believers, and who though that they had an inside track on doctrine because they had a higher human IQ than other believers in the Lycus valley.

These people were a small group of professional people. Here is the first principle from the book of Colossians. High IQ does not mean any form of spiritual superiority. Spiritual growth is not measured in terms of human IQ. The daily function of GAP demands a grace apparatus for perception, it does not in any way require high IQ. It is imperative that as a believer in the Lord Jesus Christ you persist on a day by day basis in desiring Bible doctrine. However the perceptive system does not depend on human ability. It is always an occupational hazard, always a danger, for people of a high IQ, people who have succeeded in a profession, have succeeded academically, to assume that they can understand portions of the Word of God that low IQ types cannot understand. Epaphras found himself with a very serious problem in the Colossians church due to the fact that he had a small group of intellectual snobs who latched on to Gnosticism.

Gnosticism is a system of philosophy combined with some principles of doctrine into a way of life. In fact, gnosticism is a Greek word for those in the know. It is taken from gnôsis (γνσις) [pronounced GNOH-sis]. Those who were in-the-know called themselves gnôsis (γνσις) [pronounced GNOH-sis] types, and in the Greek that means a Gnostic. Then they contrasted themselves with believers who functioned under GAP. The basic principle of GAP is pistis (πίστις) [pronounced PIHS-tihs]. This is the way you get gnôsis (γνσις) [pronounced GNOH-sis] and convert it into epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. The Gnostics called these people inferior, and so there was a great controversy raging in the Colossian church between the Gnostics and the others. So great was the controversy that it forced Epaphras to go to Rome to seek counsel from the apostle Paul.

Along with this cosmic revolution against doctrine there were four areas of apostasy with which this epistle deals specifically. Most of them are found in the second chapter. The first is legalism in Col. 2:16, along with religious reversionism, also found in the same verse. The philosophical content of gnosticism is dealt with in Colossians 2:8, and there was a trend toward asceticism for spirituality which is stated in 2:20, 23. This particular epistle, then, is a polemical type epistle.

Tychicus carried Colossians and Ephesians to their destination. The slave of Philemon carried the book of Philemon back to him. Onesimus is the runaway slave. Epaphrodites carried Philippians to its destination. These men had to come to Rome in order to get these epistles.

Gnosticism

The cosmic revolution in Colosse: incipient gnosticism

1. Gnosticism derives its name from gnôsis or the intellectual snobbery which occurred throughout the early church. This was one of the greatest attacks on Bible doctrine in the early church. This came primarily from those who had adopted or were attracted to Hellenistic systems of philosophy. it was an attempt to reconcile philosophy with doctrine. They are irreconcilable but this was an attempt. The people involved in gnosticism are also involved in reversionism. Scar tissue, reversionism, and emotional revolt will be found in this book.

2. Definition. A word which must be understood is the word “syncretism.” Syncretism means a combination of things. Gnosticism is the major thrust of the cosmic revolution of Satan which combines Greek philosophy and legalistic Judaism with oriental dualism to form an apostate syncretism — combining these things into one system — covered with a veneer of Christian vocabulary. It picked up and utilized the vocabulary of Bible doctrine. Gnosticism was Satan’s greatest counter attack to the early church.

3. The polemical advantage. Gnosticism caused Paul to develop a technical vocabulary to describe certain principles of doctrine, the principles and the mechanics of the Christian way of life. So there is a great polemical advantage in gnosticism and its rise. This is best illustrated by the book of Colossians. Gnosticism itself claimed to have gnôsis (γνσις) [pronounced GNOH-sis] which was “super knowledge.” Paul demonstrated that gnôsis (γνσις) [pronounced GNOH-sis], as far as the Christian life is concerned, is simply Bible doctrine in the left lobe. This is being a hearer of the Word and the Holy Spirit makes gnôsis (γνσις) [pronounced GNOH-sis] a reality. The great polemical advantage of gnosticism was the fact that it forced a technical, doctrinal vocabulary on the Church which the Church in its purity of doctrine still retains. When these doctrines are attacked then we have these words abused or misused, or given new definitions, or simply set aside entirely. Paul says to the Gnostics in Colosse, you have gnôsis (γνσις) [pronounced GNOH-sis]; I am presenting epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis], something which is ultimately superior to what can be learned through human IQ. Human IQ, even in the genius class, has limitations; but the grace apparatus for perception or spiritual IQ has no limitations and the whole plan of God and the whole realm of doctrine can be understood. Paul will demonstrate the polemical advantage of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis].

4. A general description of gnosticism. Gnosticism had technical words which become technical words in Christianity. Gnosticism begins with a dualism. Oriental dualisms had some concept of good versus evil, and gnosticism used plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] in opposition to u(lh which is the world of matter. Plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] is the world of the spiritual. This is taken from Plato who said that plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] is a kind of ethereal, spiritual concept of good, and u(lh is the world of matter, including the human body. This is Platonic dualism. Plato said that the world of matter, which is the human body, traps certain things from plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] called aeons [aiôn (αἰών) [pronounced ī-OHN]]. These aeons are imprisoned by the world of matter causing man to be created evil. That appealed to Christian doctrine because in the reproduction of man man is born spiritually dead. So this is where the attack is subtle and agrees and disagrees all at the same time. Now the world of matter imprisons these aeons. The God of the Old Testament is called by the Gnostics the demiurge and He created man evil because he created aeons in u(lh, and these aeons have to be liberated. But God did not create man evil, God cannot in any way sponsor evil, and this is the fallacy of this particular part of gnosticism. The whole objective in salvation is to liberate the aeons into the world of plêrôma (πλήρωμα) [pronounced PLAY-roh-mah], and plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] becomes the heaven. So how are you going to get the aeons out of the body and out of evil and get them to heaven. That is the big problem that gnosticism poses. How are you going to save man? They claimed that there are two ways to do it: either by maximum asceticism or maximum lasciviousness. So there were two ways of salvation. They had to consider Christ in the picture and they said He was the highest aeon. He is not the saviour and He is not God, and they claimed that the cross was an optical illusion.

5. Gnostic salvation. It is the synthesis conspiracy. In a synthesis conspiracy you attack by using a thesis and an antithesis. Thesis salvation is asceticism, and the aeons are liberated into plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] by abstaining from food, drink, marriage. The original Gnostics in this groups were called Essenes. Jesus was not an Essenes. The Dead Sea scrolls uncovered a lot of the teachings of the Essenes. There were also the Marcionites and the Manachaens. These are three groups that were getting saved by asceticism. Every one in the old sin nature has a trend either toward asceticism of toward lasciviousness, so whichever way there was always someone trying to be saved under gnosticism. The antithesis salvation is lasciviousness in which the aeons are liberated into the world of plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] by the functions of the phallic cult, and this is why you have so much immorality among the Greeks. It started with Plato, for example. This group are called the Nicolaitans and the Ophites (mentioned in Revelation). So we have two systems of salvation and this is the synthesis conspiracy. Both systems are wrong, and when you combine the thesis with the antithesis you have a system of salvation by works. it is designed to appeal to everyone.

6. Gnosticism was both an experiential and philosophical attack on Bible doctrine. As a form of Greek mysticism it declared revelation apart from the canon of scripture. Therefore gnosticism was an attack upon the Bible. Gnosticism also had a system of sacraments. They had sacred names, formulas and symbols, used to have a good destiny after death. In this way the Roman Catholic church copied many of its rituals from gnosticism. So that Romanism in its ritualistic function is a perfect illustration of how gnosticism has been perpetuated from the first century right down to the present.

7. Gnosticism also believed in seven world powers which are characterized as angels. Therefore Gnostics worshipped angels — fallen angels, demons. Cf Colossians 2:18. So in gnosticism we have a fusion of Babylonian and Persian concepts connected with demonism, and also we have the Phrygian worship of Sibole, the natural mother of the Phrygians, which gave rise to the basic part of the phallic cult.

8. The leaders of gnosticism. Cerinthus, Valentinus, Basilides, Marcion, and others

Col 1:1 [This letter is from] Paul, an apostle of Christ Jesus by God’s will, and [from] our brother Timothy,

Verse 1, the human author of this epistle, Paûlos (Παλος) [pronounced POW-loss]. This is the Greek for “little.” It is a perfect name for a man who is a genius and who through grace orientation came to realize the value of grace as over against his own very high IQ. Saul of Tarsus was a genius. He became Paul the object of grace — 1Corinthians 15:10, “By the grace of God I am what I am.” This is also the same as the Latin Paulos which indicates Paul’s Roman citizenship. By race he was a Jew, Saul of the tribe of Benjamin, but by citizenship he was a Roman.

His title, “an apostle,” is apostolos (ἀπόστολος) [pronounced ap-OSS-tol-oss] which does not mean one sent, it means admiral of the fleet. It is a military title for highest rank. The word came down from the Attic Greek. This was one sent to command a fleet; highest rank in the Athenian Navy; a military title for highest rank.

“of Jesus Christ,” Christou Iêsou is a descriptive genitive. All apostles were “of Jesus Christ.” The genitive of description, “of Jesus Christ,” indicates that an apostle took the place took the place of Christ had Christ still been on earth instead of at the right hand of the Father. Each apostle personally represented Jesus Christ in leadership, in communication of doctrine, at the beginning of the Church Age.

“by the will of God,” the means of appointment, dia plus the genitive of thelêma (θέλημα) [pronounced THEHL-ay-mah]. it is questionable whether this should be called “will” or not, it means purpose and design, “through the purpose and design of God.” It is God’s purpose and design to have representation on the earth in the form of Apostles.

“and Timothy,” Timothy, known to the Colossian church, will eventually be the great spiritual leader of the whole area.

Colossians 1:2 [and is being sent] to the saints [i.e., God’s holy people] and faithful brothers in [fellowship with] Christ [who live] at Colosse. May you have unearned favor and peace from God our Father.

Verse 2, the recipients. “To the saints,” dative plural of hagios (ἅγιος) [pronounced HA-gee-oss]. This is a title for every believer. Every believer is a saint because at the moment of faith in Christ God the Holy Spirit enters him into union with the Lord Jesus Christ. Every believer is in union with Christ, shares the life of Christ, eternal life, His righteousness, and so on. The local church is designed for believers. It is not designed for evangelism. The saints are gathered in the local church and the purpose of their gathering is to be fed, to be taught the Word of God.

“faithful brethren,” the word “faithful” is pistós (πιστός) [pronounced pis-TOSS], dative plural, dative of advantage. Pistós (πιστός) [pronounced pis-TOSS] means dependable, trustworthy, believing, or full of faith. Obviously, then, Paul is addressing this to the believers who are functioning under GAP in contrast to the Gnostic believers. By functioning under GAP they are full of faith, they are believing, the are trustworthy, they are dependable. Dependability and stability comes from the daily function of GAP. “Brethren” indicates they are in the family of God.

“which are” is not found in the original; “at Colosse,” the local church in that city. The local church met in the home of Philemon who is a personal friend of Paul. However, Paul had never visited Colosse so this epistle is to a congregation whom Paul had never seen. Romans and Colossians are written to congregations which he has not met or founded. Nevertheless, he has authority over them.

2 11/14/1971 Col. 1:3–5 Thanksgiving for the plan of God based on grace orientation; doctrines of spirituality, eternal security

Colossians 1:3 Whenever we pray for you, we always thank God the Father of our Lord Jesus Christ,

Verse 3, “We give thanks” is a present active indicative of the verb eucharisteô (εὐχαριστέω) [pronounced yew-khahr-ih-STEH-oh]. The secret to this verb is in charis (χάρις) [pronounced KHAHR-iç], in the middle, which is grace. Thanksgiving is based upon receiving something without earning it. This is the basic root for all the Greek words for thanksgiving. You get something without earning it or deserving it or working for it, and therefore the true basis of thanksgiving is grace. The more you understand grace the better your concept of thanksgiving. This is a present active indicative to indicate that the apostle Paul at least with an ECS is totally oriented to grace at all times. Thanksgiving, then, is simply grace orientation expressing itself toward God.

“to God,” ho theos, “the God” in the dative case, God the Father. The definite article indicates a specific person of the Trinity, and not only is He the recipient of all thanksgiving since He is the author of the plan, but at the same time He is also the recipient of all prayer. Always prayer is addressed to God the Father, there is not exception to this.

Those who pray to the Holy Spirit are confused about the Holy Spirit and are probably mixed up with the tongues movement. Those who pray Dear Jesus are also confused.

Thanksgiving is appreciation for the plan of God and orientation to the plan of God. Each Member of the Trinity has a part in the plan of God.

The word “and” is not found in the original and it should read, “We keep on giving thanks to the God, the Father of our Lord Jesus Christ.” Whenever you are offering prayer the Bible is very clear in defining for us the object. The object is always God the Father. This is understandable when it comes to prayer for another reason. God the Son is the high priest forever after the order of Melchizedek. As the high priest God the Son Himself offered prayer on our behalf, Hebrews 7:25, He is constantly making intercession for us. In addition to that God the Holy Spirit has a special ministry of intercession, as taught in Romans 8:26,27. So the other two members of the Trinity actually have an intercessory ministry and they actually offer their prayers to God the Father. These are very clearly defined lines for a purpose: to avoid error. Error can be even a matter of vocabulary. Vocabulary indicates what one is thinking and when one does not clearly understand the ministry of each member of the Godhead in the Father’s plan, then it reveals itself in sloppy prayers. This results in prayers offered to Jesus or to the Holy Spirit, prayers which go no higher than the ceiling.

“the Father of our Lord Jesus Christ,” this simply indicates that the Father sent the Son and that the ministry of the Son on the cross is a part of the Father’s plan, it is the basis for paying for our salvation. So “Father of our Lord Jesus Christ” is a phrase which indicates that salvation is paid for in full. Therefore, once again, grace orientation is important. You cannot pay for your own salvation, you cannot work for your own salvation.

Grace orientation is of the utmost importance to us because it is related to daily thanksgiving. One of the two vehicles for thanksgiving is now declared — prayer. The other is praise.

“praying,” present active participle of proseúchomai (προσεύχομαι) [pronounced pros-YOU-khoh-mai]. prós (πρός) [pronounced pros] is face to face; eúchomai (εὔχομαι) [pronounced YOO-khom-ahee] means to offer petition or pray. So praying is as close as we come in phase two to face to face. The present active participle is linear aktionsart and the adverb which follows indicates that prayer is a daily function in the Christian life, pántote (πάντοτε) [pronounced PAHN-toht-eh], and adverb of time which means at all times. Prayer is a daily function, a consistent constant function.

Bob has heard many a devotional pastor speak to praying without ceasing. Prayer is concentration towards God; so you cannot carry on a normal life if you are in prayer. This means to cough with the frequency of a person with a hacking cough. There are periods of cessation.

“for you,” preposition peri means “concerning you.” Paul prays for the Colossians whom he had never seen. You can pray for people you do not know. Of course you can pray for those you do not see or know.

Colossians 1:3 We keep on giving thanks to the God, the Father of our Lord Jesus Christ, at all times concerning you, offering face to face prayers. (R. B. Thieme, Jr.’s Corrected Translation)

[not sure where this paragraph belongs] Notice that in verse four, “Since we heard of your faith in Christ Jesus, and the love which you have to all the saints,” and then at the end of verse eight, “declared unto us your love in the Spirit.” The major concept in this area of thanksgiving is the fact that the Colossian believers are definitely in a position to learn some Bible doctrine. The basis for this is that they do understand the basic doctrine of spirituality. They know how to be filled with the Spirit as indicated in those two verses. Because they do they will be able to continue on in the things that Paul is going to teach them.

Colossians 1:4 for we have heard about [the evidence of] your faith in [the service of] Christ Jesus, and about the love you have [shown] for all the saints,

Verse 4, “Since we heard” is an aorist active participle, there is no word “since.” It is sometimes correct to translate an aorist participle that way, or it is usually translated “Having heard,” the aorist active participle of akoúô (ἀκούω) [pronounced ah-KOO-oh]. Akoúô (ἀκούω) [pronounced ah-KOO-oh] here means to hear a report. Since this is an aorist participle the action precedes the main verb. The main verb was given in verse 3, “we keep on giving thanks.” They heard the report before they gave thanks. So, “Having heard the report of your faith we give thanks.”

“Faith” here is literally, thn pistin humôn, “the faith of you all.” The word for “faith”, pistis (πίστις) [pronounced PIHS-tihs], must be watched very carefully because it has some technical as well as non-technical meanings. Here we have both the technical and the non-technical usage. The non-technical usage of pistis (πίστις) [pronounced PIHS-tihs] for faith refers to the inhale faith of GAP, the inhale of the Word of God. In other words, as a part of the function of GAP doctrine comes into the left lobe where it becomes gnôsis (γνσις) [pronounced GNOH-sis]. This is objective understanding through the ministry of the Holy Spirit. If you are going to transfer that to the human spirit where it first becomes useable it is transferred by pistis (πίστις) [pronounced PIHS-tihs]. So faith transfers doctrine from the left lobe to the human spirit so that it can be used for construction material, so that it can be cycled into the right lobe where it becomes frame of reference, vocabulary, norms and standards and viewpoint. “Having heard of the faith of you all.” That is the inhale non-technical use.

Then also there is an exhale. Faith exhales out of the right lobe — the faith-rest technique, using promises, doctrines, principles, or concepts. The application of those things is the faith-rest technique. There is also a technical use of the word pistis (πίστις) [pronounced PIHS-tihs]. It refers to that which is believed, the body of faith or doctrine. So the technical use of pistis (πίστις) [pronounced PIHS-tihs] is for doctrine. We actually have here all concepts, “the faith of you all.” He is thankful for the fact that they inhaled, they take in the Word of God. He is thankful for their use of the faith-rest technique. He is thankful for the fact that they have accumulated pistis (πίστις) [pronounced PIHS-tihs], doctrine, in the function of GAP. So the Colossians have demonstrated the fact that they have passed the basic stage of phase two.

“in Christ Jesus” emphasizes the importance of positional truth on which to base Christian experience. Experience is nothing without the anchor of positional sanctification.

The second of the basic techniques: “and the love you have for all the saints,” kai thn agapên. Agápē (ἀγάπη) [pronounced ag-AH-pay] is mental attitude love produced by the filling of the Holy Spirit. This is confirmed at the end of verse 8, “your love in the Spirit.”

“you have” is the present active indicative of echô (ἔχω) [pronounced EHKH-oh] which means you have it and you hold it. This means that they are consistent in rebound, they are consistent in the filling of the Spirit.

“toward all saints” is one of the directions of agápē (ἀγάπη) [pronounced ag-AH-pay] love. It is impossible to love all of the saints unless you are filled with the Spirit, and the type of love here is a mental attitude love, a love confined to the soul and is not overt. This love is characterized by freedom from mental attitude sins.

Colossians 1:4 Having heard the report of the faith of you all in Christ Jesus, and the love which you have toward all the saints. (R. B. Thieme, Jr.’s Corrected Translation)

The Doctrine of Spirituality

1. We must learn to distinguish between the salvation ministry of the Holy Spirit and the post-salvation ministry of the Holy Spirit. The Holy Spirit does five things at the moment of salvation. He is the agent of regeneration, Titus 3:5 cf John 3:1-16. The reason you are born again is because the Holy Spirit at the point of salvation makes you born again. The second ministry of the Holy Spirit at the point of salvation is entirely different - baptism. The baptism of the Spirit is taking every believer at the point of salvation and entering him into union with Christ. Every believer is in union with the Lord Jesus Christ and always will be — sharing His life, His righteousness, His Sonship, His heirship, His priesthood, and so on. The baptism of the Spirit is the thing that distinguishes the Church Age from all others, and the Church believer from all other dispensations. Only in this dispensation does God the Holy Spirit take every believer at the point of salvation and enter him into union with Christ, Acts 1:5, the prophecy; 1Corinthians 12:13, the fulfillment; Ephesians 4:5, the statement of principle. }One Lord, one faith, one baptism” — “one baptism” is the baptism of the Spirit, not water baptism. The third thing that God the Holy Spirit does at salvation is the indwelling ministry. God the Holy Spirit actually indwells every believer. The fourth ministry of the Holy Spirit at salvation is sealing, 2Corinthians 1:22; Ephesians 1:13; 4:30. Sealing is a guarantee of eternal security, it is God’s signature. The fifth thing the Holy Spirit does at the point of salvation is the presentation of at least one spiritual gift to every believer, 1Corinthians 12:11. These five things are all simultaneous. One second later the believer is in operation phase two, the believer in time. This is stated in several ways. Paul, John, and Peter all had a way of saying it. For example, Paul’s vocabulary: Ephesians 5:18, “Be filled with the Spirit”; Galatians 5:16, “Walk in the Spirit”: John called it “Walking in the light,” 1John 1:7; 2:10. Peter, 2Peter 1:4 had a different way of expressing it. In effect, it is God the Holy Spirit controlling the believer. The distinction between indwelling and controlling must be understood.

2. Spirituality and carnality are mutually exclusive and therefore absolutes in phase two. When we accept Christ as saviour we enter into union with Christ and we never get out of that union. That is a part of eternal security. However, we can get out of fellowship through sin and we are then in the status of carnality. You are either one hundred per cent spiritual or you are one hundred per cent carnal. It is walking in the light or walking in darkness. Darkness and light are mutually exclusive. Walking in darkness is carnality, walking in the flesh; walking in the light is spirituality, walking in the Spirit. You are either spiritual or carnal but not both.

3. Imitation becomes a great issue in spirituality. In Ephesians 5:1 we are not told to be followers of God, we are told to be imitators of God in the Greek. The same thing is brought out in 2Peter 1:4. Imitation of God is produced by the filling of the Spirit. In contrast to that, if the believer is carnal he imitates the unbeliever, 1Corinthians 3:1, the Corinthians are carnal; in verse 3 Paul says, “You walk as men.” Walking in darkness is often used for the unbeliever in 1John 1:6 it is used for the believer. Principle: When a believer is out of fellowship or carnal he imitates the unbeliever. So imitation is the issue in spirituality. If you are in fellowship, filled with the Spirit, you imitate God; if you are out of fellowship you imitate the unbeliever. Carnality imitates the unbeliever; spirituality imitates God.

4. Spirituality [filling of the Spirit] is not subject to the Mosaic law — Galatians 5:18,23; Romans 8:2-4; 10:4; 13:8. The Mosaic law is a part of the divine establishment; the filling of the Spirit is a part of the Christian way of life.

5. Spirituality produces the character of Christ, Galatians 4:19 cf 5:22,23; 2Peter 1:4; 1John 2:5,6.

6. Spirituality accomplishes four general objectives in phase two.

a. Partnership with divine essence, 2Peter 1:4;

b. Imitation of God, Ephesians 5:1 in the Greek, “Keep on becoming imitators of God”;

c. Glorification of Christ. It is the ministry of the Holy Spirit to glorify Christ, not to glorify the Holy Spirit — John 7:39; 16:14; 1Corinthians 6:19,20;

d. The fulfillment of the law, Romans 8:2-4.

7. Spirituality is obtained by the rebound technique, 1John 1:9 based on the principle of Proverbs 1:23.

8. Some of the results of spirituality:

a. Christ is magnified in the inner life, Ephesians 3:16,17; 2Corinthians 3:3; Philippians 1:20,21;

b. Perception of doctrine under GAP, John 14:26; 16:12-24; 1Corinthians 2:9-16;

c. The effectiveness of witnessing — since God the Holy Spirit is the executive of witnessing, Acts 1:8; 2Corinthians 3;

d. The principle of guidance and assurance. Both are dependent upon the ministry of the Holy Spirit, Romans 8:14-16;

e. Worship. All worship is accomplished in the power of the Spirit, John 4:24; Philippians 3:3;

f. Prayer, Ephesians 6:18;

g. Helping other believers to rebound, Galatians 6:1.

9. Spirituality, the filling of the Spirit, produces divine good. Divine good is characterized by gold, silver, and precious stones, 1Corinthians 3:12,14. Carnality produces human good, by way of contrast, 1Corinthians 3:12,15.

10. Some of the nomenclature for spirituality.

a. Positive nomenclature, Galatians 5:16, “walk in the Spirit”; 1John 1:7, “Walk in the light.”

b. Negative nomenclature, 1Thessalonians 5:19, “Quench not the Spirit.” This emphasizes the production of human good. Either God the Holy Spirit controls the life or the old sin nature controls the life. If the Holy Spirit controls the life you are walking in the Spirit, walking in the light. If you are quenching the Spirit then you are producing human good from the old sin nature’s area of strength. “Grieving the Spirit, Ephesians 4:30, personal sins.

11. Emotion or ecstatics does not characterize spirituality in the Church Age, Romans 16:17,18; 2Corinthians 6:11,12. Ecstatics as a part of the filling of the Spirit is reserved for the Millennium only. When Christ reigns on the earth and all of the forces of Satan and all demons have been removed, then ecstatics is a part of the filling of the Spirit.

Colossians 1:5 [You have these qualities] because of the hope stored up for you in heaven, which [hope] you previously heard about through the message of truth when the Gospel

Verse 5 — the Colossian understanding of phase three. “For the hope” is dia plus the accusative of elpís (ἐλπις) [pronounced el-PIS]. Elpís (ἐλπις) [pronounced el-PIS] is generally translated “hope.” However, elpís (ἐλπις) [pronounced el-PIS] is a stringer word than that in modern English. Modern English has assigned the word “hope” to something which is indefinite, something which is desired but not a reality. But “hope” 300 years ago meant something else. It means assurance or confidence or prospect. A good translation here should be “Because of the prospect [or assurance].”

“which is laid up,” present middle participle of apokeimai (ἀπόκειμαι) [pronounced ap-OHK-i-mahee]. This word does not mean to be paid up, it means to be preserved.

“whereof ye heard before,” not akoúô (ἀκούω) [pronounced ah-KOO-oh] this time but proakoúō (προακούω) [pronounced pro-ak-OO-oh] which is a reference to Bible class. They have heard from their own pastor Epaphras, they have heard the content of hope before. Phase three has been taught by Epaphras, it excludes all philosophical speculations which are taught in gnosticism. Therefore Paul is reminding them that it is ridiculous to be involved in gnosticism when they have already heard and understood phase three doctrine. Aorist tense: it gathers up into one entirety every time they have heard Bible teaching on phase three.

“the word of truth,” en plus logos (λόγος, ου, ὁ) [pronounced LOHG-oss], “in the sphere of the word of truth.” Logos (λόγος, ου, ὁ) [pronounced LOHG-oss] is used for doctrine, it is in the sphere of doctrine that they heard these things; “truth” is alêtheia (ἀλήθεια, ας, ἡ) [pronounced ahl-Ā-thi-ah], doctrine.

“of the gospel,” a descriptive genitive of euangelion (εὐαγγέλον) [pronounced yoo-ang-GHEL-ee-on] which means good news. The principle is: you started in grace, you continue in grace, you will spend all eternity the recipient of grace. The Colossians first heard doctrine of phase three in connection with the presentation of the gospel. One of the factors in the gospel is resurrection and that was their first concept of phase three. The gospel has in its presentation a total grace concept and therefore they heard the gospel, they responded to it on the basis of grace. Therefore, they should understand from, verse 6 that grace growth is based on doctrine or the Word of truth.

3 11/21/1971 Col. 1:6–7 Divine good vs. human good; Epaphrus; the communicator

Colossians 1:6 came to you. This Gospel is [now] also producing fruit all over the world [i.e., throughout the Roman Empire] and growing [in its influence], just as it is doing among you people also, since the day you [first] heard and understood God’s unearned favor in [all its] truth,

Verse 6, grace growth based on Bible doctrine. The word “Which” is not found in the original. There is here a definite article in the genitive case plus a participle, the present active participle of pareimi (πάρειμι) [pronounced PAR-i-mee] which means to be present in contrast to being absent. Actually the verse begins, “Being present.” It is a reference to the word of truth of the gospel which is mentioned in the previous verse. The hope which is laid up in heaven is a part of the great message of doctrine, and it is doctrine which must be present. The present active participle is linear aktionsart and indicates that doctrine should always be …

“unto you,” the preposition eis (εἰς) [pronounced ICE], a directional preposition. Here it means “in you,” “Being present in you.” This phrase actually gives us the importance of the Word of God. The Word of God is located forever in the canon of scripture, but it is absolutely of no benefit unless it is present in you, unless you take it in. So being present in you is a command in a sense for the function of GAP, after you have responded to the gospel.

“as it is in all the world,” this indicates that the gospel part of doctrine has actually gone throughout the world, as it does in every generation. The word for “world” here, kósmos (κόσμος) [pronounced KOSS-moss], is used for Satanic organization. That isn’t always true but it is true in this passage. Therefore the attack of gnosticism in the Lycus valley becomes a Satanic counter attack.

“and brings forth fruit,” we have a periphrastic in the Greek. It is a very strong phrase; it is made up of a participle and a regular verb form. It is a combination of two verbs. This one is a present active participle of eimi (εἰμί) [pronounced eye-ME], the verb to be, plus the present middle participle from karpophoreô (καρποφορέω) [pronounced kahr-pohf-EH-oh] which means to have a good harvest, to bear fruit. In this periphrastic we have a continuity of process. The middle voice of the second participle indicates benefit. Whenever people have Bible doctrine inside of them it produces. The only source of production in the Christian life is Bible doctrine. Anything which is based upon Bible doctrine is productive. What we are to do is take in Bible doctrine. The ministry of the Holy Spirit is involved in the production of divine good. Taking in doctrine is the inhale; doing good works is the exhale.

Added in the Greek is a phrase aucanomenon which means “and increasing.,” a present middle participle of the verb auxanô (αὐξάνω) [pronounced owx-AN-oh]. You will not find this phrase at all in the English, and it should be translated “and increasing.” The middle voice means you are benefitted by the increase, everyone is. We actually have, “and brings forth fruit and increasing.”

Being present in you [doctrine], even as it is in all the world, and is constantly bearing fruit and is increasing even as also in you. (The corrected translation so far)

“as also in you,” referring to growth based on Bible doctrine. From the time that the Colossians heard the gospel they continued to take in doctrine under the function of GAP, and they were growing as a result. The whole basis for service, for living, for being on this earth after salvation is to learn Bible doctrine so that doctrine within you may produce according to the divine plan.

There is the idea that you must be working. You must be ringing doorbells. This denomination was based upon doctrine, but they have departed from the Christian way of life. Our objective for remaining alive after salvation is to take in Bible doctrine; everything else is the result of that. God’s plan does not run on human ability, human energy, etc. It functions with divine resources.

God despises sin; man’s free will is the origin of sin. God does not solicit to evil; God does not promote evil; it is against all that God is. God also despised human good. He will not allow a single human good deed in heaven.

The purpose of the Bema Seat of Christ is the destruction of human good. Grace excludes all human ability and all human talent. Some people have spent their lives accumulating human merit badges will watch all of it burn up.

You are not saved by publically saying that you have given up this or that; or saying that you have invited Jesus into your heart. We are saved only by believing in Jesus Christ. This faith is the absence of any type of work.

By taking in doctrine, by growing up spiritually, you produce on the basis of your own assets and not on the basis or human assets. Ephesians 2:8–10 explains salvation and good works.

This brings us to the point where we recognize that the Colossians church was a key church in the Roman empire. It is a key church because there are many people there with an ECS, and Paul is going to pray in verses 9-11 that everyone in the Colossian church will have an ECS; for as goes Colosse, so will go the Roman empire. The preservation of the laws of establishment in SPQR depends upon the intake of Bible doctrine, it depends upon the erection of the ECS. This is what Jesus taught at the beginning of the Roman empire when He said, “You are the salt of the earth.” The salt was a preserver in the ancient world. Believers with Bible doctrine, with an ECS, would be preservers. If the salt has lost its preserving power there is no preservation. If believers do not have an ECS there is no preservation as far as the Roman empire is concerned, as far as the laws of establishment. But what Paul is saying here also has a prophetic application, for in one generation after Paul wrote Colossians 1:6 the Antonine Caesars began their rule, and not one of them was a believer but it was one of the most glorious centuries in all of human history. The reason is was is because Bible doctrine was taken in in such a way that ECSs were constructed and there was a maximum production of divine good. Some of the greatest conditions of life existed at that time.

“since the day” is literally, “from the day.” Then we have an aorist active indicative, “from the day that you heard.” The word for hearing is akoúô (ἀκούω) [pronounced ah-KOO-oh] which means not to hear the gospel once and be saved and that’s it, but to keep on taking in doctrine after the gospel. This is a constantive aorist tense and it means the daily function of GAP has caused them to produce.

“and knew,” for the word “knowing” here we have the ECS described, the aorist active indicative of the verb epiginskô (ἐπιγινώσκω) [pronounced ehp-ihg-in-OÇ-koh]. We have had the cognate, epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis], many times. The verb is used here to indicate that so many of the Colossian believers have constructed an ECS. We have already had a constantive aorist. They heard and they heard again and they heard again Now we have an ingressive aorist because there came a time when doctrine became epiginskô (ἐπιγινώσκω) [pronounced ehp-ihg-in-OÇ-koh], so the ingressive aorist means that there was a time when the ECS was constructed. They began the construction of the ECS so we have an ingressive aorist which means to come to know fully. The active voice: the believer produces the action of the verb by the daily function of GAP. The indicative mood is the reality of learning doctrine through the daily function of GAP.

The first floor of the ECS is grace, “the grace of God in truth.” We have charis (χάρις) [pronounced KHAHR-iç], the word for grace. This is the plan of God, God does all the work, man is always the beneficiary. God the Father is perfect, He did the planning. God the Son is perfect, He executed phase one of the plan. God the Holy Spirit is perfect, He executed phase two. So charis (χάρις) [pronounced KHAHR-iç] is God doing the work.

Charis (χάρις) [pronounced KHAHR-iç] belongs to God, “of God” is literally, “of the God”; tou theou is the vocabulary form, it is a genitive of possession. Grace belongs to God. Grace is only understood, utilized, a part of our life “in truth,” en plus the locative of alêtheia (ἀλήθεια, ας, ἡ) [pronounced ahl-Ā-thi-ah] which means “in the sphere of doctrine.” Grace can only be understood through Bible doctrine and grace orientation is the first floor of the ECS. So, “they came to know the grace of God in the sphere of categorical doctrine.”

Colossians 1:6 Being present in you, even as in all the world; is constantly bearing fruit and increasing, even as also in you from the day you heard, and began to fully understand the grace of God in the sphere of doctrine.

Colossians 1:7 You learned [this truth] from Epaphras, our dearly loved fellow-slave, who is a faithful minister of Christ [to you] on our behalf,

Verse 7, the communicator of doctrine. These people have begun in doctrine; Epaphras did the teaching. He taught them the Word of God, Paul did not.

“As” is “Even as,” kathôs (καθώς) [pronounced kahth-OCE] is a very strong word which indicates that the Colossians have had one pastor. It indicates that the whole ministry and the effective ministry of the Colossians is based upon this one communicator.

“ye also learned,” aorist active indicative of manthanô (μανθάνω) [pronounced mahn-THAHN-oh]. (Not didaskô (διδάσκω) [pronounced did-AS-koh], this time the principle is involved) This means to learn from someone as a teacher, to learn from the content of their message, hence believers learning from a pastor-teacher in principle rather than in mechanics. The aorist tense gathers into one entirety every time that Epaphras taught and every time the Colossians listened. The active voice: the Colossians learned through the function of GAP. The indicative mood is the reality of a proper function at the city of Colosse. The pastor-teacher communicated and the Colossians responded. This is the correct function of a local church, everything else is subordinate to this principle.

“of Epaphras,” we have the preposition apó (ἀπό) [pronounced aw-PO], the preposition of ultimate source, “from the ultimate source of Epaphras.” In the Church Age and since the completion of the canon of scripture the ultimate source of doctrine is the pastor-teacher. There is one pastor-teacher to a local church, not a multiplicity of “elders.”

“our dear fellow servant,” the word “dear” is not found in the original. Instead, we have agapêtos (ἀγαπητός) [pronounced ag-ap-ay-TOSS] which means “beloved,” it does not refer to the attitude of the congregation toward Epaphras. They did not necessarily think of him as a wonderful person, as a “dear pastor.” This is God’s attitude toward Epaphras. Agapêtos (ἀγαπητός) [pronounced ag-ap-ay-TOSS] refers to the fact that he is the object of God’s love. It is used in some passages for all believers, it is used for positional truth. The word “fellow servant” is Paul’s attitude, another minister. The word is sundoulos (σύνδουλος) [pronounced SOON-doo-loss] which means a fellow slave. In other words, how do pastors regard each other? They are slave. Every day they go to the salt mines and study! Every day they push a cart of salt out and present it to the congregation. The congregation takes in the salt and becomes the salt of the land.

“who is,” present active indicative of eimi (εἰμί) [pronounced eye-ME] to indicate the principle of right pastor-right church. He is the right pastor for the Colossian church. The pastor digs out the information from the Word, and then he is let out of his cage to teach for an hour or so, and then he goes back to the salt mines.

“for you,” preposition hupér (ὑπέρ) [pronounced hoop-AIR], “on behalf of you.” Hupér (ὑπέρ) [pronounced hoop-AIR] is really a preposition of substitution.

Pastors are called upon the run errands for you; the pastor with any sense does not do any of that because he is shackled to the Word.

It means that the pastor-teacher represents Jesus Christ. Jesus Christ is seated at the right hand of the Father. The pastor-teacher is Epaphras in Colosse where he represents Jesus Christ. So the pastor-teacher represents the Lord as far as the communication ministry is concerned. All believers represent the Lord as ambassadors but here, for communication purposes, Epaphras in their pastor for the purpose of representing the Lord. “On behalf of you” he represents the Lord.

“a faithful minister of Christ,” the word “faithful” is the adjective pistós (πιστός) [pronounced pis-TOSS] and it means that he is consistent. He is consistent in the intake of the Word, he is consistent in the teaching of the Word. The word “minister” is diakonos (διάκονος) [pronounced dee-AK-on-os] which means an administrator. It is used in a technical sense occasionally for a pastor. Actually, the word is used three ways. It is used in a political sense for the head of a state, Romans 13:4. It has a general use, the universal ministry of the believer as an ambassador priest, 2Corinthians 3:6; 4:1; 6:3,18. It has a specialized use for the pastor of a local church, 1Corinthians 3:5; Ephesians 3:7; Colossians 1:7,23; 4:7; 1Timothy 1:12.

Colossians 1:7 Even as you have been taught from the ultimate source of Epaphras our beloved fellow slave, who is a faithful minister of Christ on behalf of you.

4 12/12/1971 Col. 1:8–9 Function of the frame of reference; doctrine of GAP (grace apparatus for perception)

There is a right pastor for any given church at a given time. The church which accepts the wrong pastor will always become liberal and lose its power. No local church, no matter how good the constitution, can never survive poor leadership. Bob is thinking of a particular church with a hippy-type education director. Every local church fades without its right pastor. A change of pastor and a change of policy all the way.

The local church was designed by God to have a right pastor, as a women is designed to have a right man. This does not mean that there is a honeymoon taking place at all times. Many times, when a church fails, it becomes a part of a denomination in order to bolster it up.

Even though Epaphras has done his job correctly, there are a number of people who have gone in for gnosticism. It was a problem which caused Epaphras to come to Rome to speak to Paul about these problems.

Colossians 1:8 He also told us about your love, [which is produced] by the Holy Spirit.

Verse 8, the pastor’s report. Epaphras came to Rome and he is described by the relative pronoun “Who.” This refers to Epaphras at Colosse. He has had some trouble at Colosse, the infiltration of false doctrine. Even though he has done his job faithfully there is a segment of the congregation who have responded to false teaching — gnosticism, and having responded to gnosticism have stirred up so much trouble that Epaphras has gone to Rome to seek counsel of Paul with regard to this matter. The Colossian epistle was actually written to correct erroneous tendencies and to place the right pastor back in his right church with his correct ministry to move it on. There comes a time when something from the outside is necessary and the apostle Paul will write to this church this letter which is designed to correct all of its problems.

Interestingly enough the church as a whole is relaxed, “Who also declared,” the aorist active participle of dêloô (δηλόω) [pronounced day-LOH-oh] which means to report; “unto us,” Paul’s team now located in Rome; “your love,” the agápē (ἀγάπη) [pronounced ag-AH-pay] relaxed mental attitude. It does not indicate any great spiritual growth, it does indicate the status of the people, they are generally a very relaxed congregation. A relaxed congregation is a responding congregation; “in the Spirit,” the instrumental case of pneuma which means the Holy Spirit. So God the Holy Spirit generally controls the people, they know how to rebound, and they are generally relaxed. That is absolutely necessary for the intake of doctrine which is the subject now of verses 9-11. The greatest challenge in the Christian life is to feed the soul daily. Notice that there is no challenge of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] until first of all there is agápē (ἀγάπη) [pronounced ag-AH-pay] love based upon the ministry of God the Holy Spirit. The word for love is agápē (ἀγάπη) [pronounced ag-AH-pay]. Agápē (ἀγάπη) [pronounced ag-AH-pay] is a relaxed mental attitude which comes from the filling of the Spirit, Romans 5:5 says “Agápē (ἀγάπη) [pronounced ag-AH-pay] is shed abroad in our hearts by means of the Spirit.” Galatians 5:22, “The fruit of the Spirit is agápē (ἀγάπη) [pronounced ag-AH-pay].”

Colossians 1:9 So, this is why, since the day we heard about these things, we do not stop praying for you and requesting that you people be filled [by God] with the knowledge of what He wants [for your lives], and with spiritual wisdom and understanding,

Verse 9, “For this cause,” dia plus the accusative of touto means “because of this.” Because they are qualified to take in the Word of God by using rebound when necessary. SPQR at this time is on the decline and Paul is looking for a church which has the potentialities of the intake of the Word, the construction of the ECS, and therefore the preservation of the Roman empire. The Roman empire is the fullness of time empire. In the fullness of time Jesus Christ came. He came at a time when SPQR, the Roman empire, was reaching a peak and demonstrated everything in the laws of establishment necessary for the great evangelistic movement which occurred after the resurrection of Christ and the beginning of the Church Age; first of all of all, beginning at Jerusalem and from that point going throughout the entire world. Now there has to be a stabilized system, there has to be laws of establishment in order for spiritual blessing. In time of anarchy it is impossible for a local church to even function properly, it is impossible for evangelism to operate in its proper frame of reference. Therefore, it is necessary that somewhere in the Roman empire there be raised up believers who are the salt of the earth who have the ECS. This is taught in principle in, for example, Hosea 4:1-6; Isaiah 33:6, and the report of Colossians 1:6 is very hopeful. These believers apparently have the feel of GAP, they also have the qualifications because they have the love of God which is the ministry of God the Holy Spirit controlling the life. This doesn’t mean that they are always filled with the Spirit, this does mean that they use rebound regularly and recover when necessary.

“we also,” “we” includes Paul and his theological school that travels with him; “from the day we heard,” the word “since” in the KJV is apó (ἀπό) [pronounced aw-PO] which is the preposition of ultimate source, and it translated here correctly “from the day.”

“do not cease,” present middle indicative of paúô (παύω) [pronounced POW-oh] because Paul sees the potentialities of this congregation. It looks as though the Colossians are the hope for the survival of the Roman empire and providing a basis for great evangelism to continue as well as the dissemination of Bible doctrine. This is the infancy of the Church Age and there must be a strong system of divine establishment laws in function. Rome provides the laws of divine establishment and churches like the Colossian church provide the impetus for evangelism and spiritual growth as the Church Age begins and as the angelic conflict intensifies.

“we keep on not ceasing to pray,” and this is the word for intensive prayer, proseúchomai (προσεύχομαι) [pronounced pros-YOU-khoh-mai]. This is the prayer that is motivated. Paul has never seen this church, he has never visited Colosse, and yet we find Paul inspired to pray in a very strong way for people he has never seen. Why? They manifest positive volition, response to the Word of God. Every advance in Christianity, whether it is a group such as the Colossian church, or whether it is an individual, is related always and inevitably, and without exception, to Bible doctrine. Bible doctrine is the key.

There are a whole host of young pastors out of Berachah, and they are all looking to make a splash. But the key is always the Word of God.

“for you,” we have the preposition hupér (ὑπέρ) [pronounced hoop-AIR] which indicates a substitutional concept, and in it there is a principle. The function of GAP is so critical and so important to both the angelic conflict and to the continuance of the Roman empire that Paul has been stimulated for intensive prayer for people he has never seen.

“to desire” is not to desire at all, it is a present middle participle of aiteô (αἰτέω) [pronounced ahee-TEH-oh] and it is the extension of this prayer. It means to keep on asking, not to desire. This is the principle of prevailing prayer.

“that,” result clause, “with the result that ye might be filled,” the aorist passive subjunctive of plêroô (πληρόω) [pronounced play-ROH-oh]. First of all, plêroô (πληρόω) [pronounced play-ROH-oh] is a transitive verb and has an object. The object is the accusative singular of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. Epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] is Bible doctrine in the human spirit as a result of the function of GAP. Plêroô (πληρόω) [pronounced play-ROH-oh] is the key verb in the Christian life. Doctrine is received on the basis of grace. IQ is never a factor in learning Bible doctrine. The subjunctive mood is potential. It depends upon our attitude towards doctrine. According to Epaphras, the people are generally very positive towards doctrine. Paul sees daylight for the Roman empire. He sees a great golden age; he sees a phenomenal day for the Christian church in the Roman empire.

The daily function of gap fills up the deficiency. Plêroô means also to fully possess; it means for the believer to be fully possessed by Bible doctrine. Plêroô means to fill with a certain quality, which means to fill with Bible doctrine. Finally, Bible doctrine is to fully influence the believer. That is the importance of cycling.

The key to this is the frame of reference (taken from Doctrinal Notebook #1—it is a match).

Plêroô (πληρόω) [pronounced play-ROH-oh] is in the aorist tense, a constantive aorist. This is the point of time when the believer listens to Bible doctrine in an assembly, taught by a pastor who exegetes and communicates continually. This is a passive voice, the believer receives the action of the verb. Therefore doctrine is received, not on the basis of human ability or human merit or human perspicacity but on the basis of grace, so that IQ is never a factor in learning Bible doctrine. The subjunctive mood in this case is potential and the function of GAP is potential. It depends on your attitude toward doctrine. It depended upon the Colossian attitude toward doctrine which in Epaphras’s report had already been indicated as positive.

The verb plêroô (πληρόω) [pronounced play-ROH-oh] means, first of all, to fill up a deficiency, and since the object of the verb is epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] or doctrine in the human spirit the deficiency of the soul is filled by the daily function of GAP — the constantive aorist. The ECS is constructed on the results of the daily function of GAP. The soul has a deficiency — doctrine, ECS. Both are met by the function of GAP. Secondly, this verb plêroô (πληρόω) [pronounced play-ROH-oh] means to possess, to fully possess. Since the object of the verb is epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] then epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] must fully possess every facet of life. Therefore the believer must be possessed with epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] replaced constantly so that it can be cycled to the right lobe, so that it can build the ECS. Thirdly, epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] as the object of the verb has another concept. The verb means to fill with a certain quality. Doctrine in the human spirit is that certain quality that preserves the empire, produces an ECS, results in the production of divine good. Finally, plêroô (πληρόω) [pronounced play-ROH-oh] means to fully influence. The believer must be fully influenced with epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] which means the cycling of doctrine into the right lobe’s frame of reference. The key to cycling doctrine under GAP is the function of the frame of reference.

“of his will,” the genitive singular of the noun thelêma (θέλημα) [pronounced THEHL-ay-mah]. This is a genitive which indicates the source of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] as well as the purpose of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. The word thelêma (θέλημα) [pronounced THEHL-ay-mah] does not mean His will so much as His sovereign purpose and design. God’s sovereign purpose and design for the believer is revealed always and inevitably through Bible doctrine. However, doctrine in the Bible does not help us as such.

People claim they have read the Bible all the way through; but they don’t really know Genesis 10. You must have Bible teaching under the authority of a pastor-teacher. Bible teaching requires the authority of a Bible teacher and you respond to that authority. That is why we have pastor-teachers.

The evangelist who tells you to read a chapter a day from the Bible. Then we don’t need to have a church. The local church was not designed to be a lonely hearts club. However, some of your greatest friendships that you will have will come out of a local church.

Why do we meet? Why do we have a pastor-teacher? So you can learn the Word of God. There will never be a time when you can learn it on your own. When you read the Bible for yourself, you are the authority.

You do not get wool from a starved sheep. You cannot get along without the right pastor. This Colossian church will save the Roman empire. Paul never had to visit the Colossian church. It was wild country up there where Colosse is. This church is filled with the descendants of the Phrygians and some Jews and some others. Are you humiliated because someone cooks your meals for you? Of course you aren’t, unless your name is Patricio. “I can see that went over your head.”

Logos (λόγος, ου, ὁ) [pronounced LOHG-oss] is no good until it is converted into gnôsis (γνσις) [pronounced GNOH-sis] and then into epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis], and how does that happen? Logos (λόγος, ου, ὁ) [pronounced LOHG-oss] is taken and prepared by the pastor-teacher — ICE type [Isagogics, Categories, Exegesis]. It goes into the left lobe and now it is gnôsis (γνσις) [pronounced GNOH-sis]. That means an objective understanding. It doesn’t mean to you agree or disagree, it just means you understand what is being taught. The ministry of the Holy Spirit makes this information real. Then volition goes into operation. Then positive volition or faith transfers it into the human spirit as epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. Then it is cycled up into the right lobe into the frame of reference, becomes part of the vocabulary, becomes norms and standards, and eventually becomes the viewpoint and is therefore applicable. It is also used for the construction of the ECS.

Now God’s sovereign purpose and God’s design in life is communicated through doctrine and only through doctrine. There is no other way to get the will of God. God speaks through His Word, and it is up to you as a believer priest to find God’s plan, God’s design, God’s purpose, God’s will for your life through the intake of doctrine.

“in all wisdom,” the prepositional phrase en plus the instrumental of sophia (σοφία) [pronounced sohf-EE-ah]. What is sophia (σοφία) [pronounced sohf-EE-ah]? It is doctrine in the left lobe transferred to the human spirit and transferred to the right lobe, and in the right lobe it comes out and forms new norms and standards about things in life, it forms a new vocabulary, and viewpoint. Wisdom is the application of doctrinal viewpoint to life, what you do every day.

“spiritual understanding,” the word for “spiritual” is the instrumental feminine singular of pneumatikos (πνευματικός) [pronounced nyoo-mat-EEK-oss] which also is the word for spiritual gifts. Sometimes it is translated “spiritual” and some times “spiritual gifts.” It refers to the whole grace apparatus for perception. Since the grace apparatus for perception only functions when a spiritual gift is functioning, namely a pastor-teacher, so the word pneumatikos (πνευματικός) [pronounced nyoo-mat-EEK-oss] means spiritual gift generally. But here it means just “spiritual” because you are responding to a spiritual gift. With it you have the noun “understanding” also in the instrumental, and this is the word sunesis (σύνεσις) [pronounced SOON-es-is]. This word is important. It connotes a technical knowledge of a subject, therefore to understand the underlying laws and meaning of an object, therefore refers to doctrine in the right lobe. This doctrine becomes the basis of a new conscience, of a new vocabulary, the norms and standards that make up the new viewpoint of life, the divine viewpoint. This same spiritual understanding is the basis for all application of doctrine to experience.

Colossians 1:9 Because of this we also, from the day we heard, do not cease to pray on behalf of you, constantly asking with the result that you might be filled with the epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] of his sovereign purpose and design by means of all wisdom and spiritual understanding.

The Doctrine of GAP will be placed in the next lesson. The first three points actually belong with lesson #4.

The Doctrine of Gap

1. We must learn to distinguish between human and spiritual IQ. You can be not very able academically and yet through doctrine become very smart because doctrine is learned by grace. It doesn’t depend upon your human IQ or your human ability. Spiritual IQ is the amount of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] in the human spirit. The distinction between spiritual and human IQ is presented very clearly in 1Corinthians 2:1-16. You can have a genius IQ and learn nothing; and you can be 1 point above a moron, you can learn it all. Knowing the Word of God is much more important than having a high IQ. The Word of God is food for the soul. Sometimes the trivia in the mind is cancer of the soul. Much of that can be inconsequential or detrimental to you. This does not negate technical information needed for your profession. Doctrine should help you to keep up with all of these trends. Bob knows a high school coach who, being stimulated by doctrine, and he was stimulated to find new ideas. He won 42 games and lost 1 over a period of 4 years. Spiritual IQ is the amount of ἑπίγνωσις in the soul.

2. Human IQ is excluded from GAP, 1Corinthians 1:19-2:16. To say that human IQ is a factor in learning doctrine is to imply that a low IQ believer is handicapped in learning doctrine, but all believers are commanded to study to show themselves approved. And in eternity past God found a way through grace whereby every believer can learn doctrine apart from any human merit or human perspicacity. For this reason every believer in the Church Age receives both the indwelling Holy Spirit and the indwelling human spirit at the point of salvation.

3. The perceptive lobe is the left lobe or the mentality of the soul. As we have seen in James 1:18-25 the left lobe cannot apply doctrine. It is a staging area. When you hear doctrine it first of all goes into your left lobe but remember it is a staging area, not the place of application. Once you hear a doctrine or a principle in the teaching of the Word of God, that goes into your left lobe. Even then it cannot be understood, because it is spiritual phenomena, apart from the ministry of the Holy Spirit. The filling of the Holy Spirit makes it understood. Doctrine residing in the left lobe is simply doctrine comprehended. This is what is known technically in psychology as receptive comprehension — data understood but not applied. You cannot apply doctrine from the left lobe. When you hear a doctrine, it goes into your left lobe. But even then, it cannot be understood. The filling of the Holy Spirit makes it understood. This is known as receptive comprehension in psychology. The objective learning of doctrine.

4. The grace provision for learning doctrine. [This is actually the beginning of lesson #5; some of the points below came from the Doctrine of GAP in notebook #1—that will explain some of the additional text below]

a. The formation and preservation of the canon of Scripture. The principles of revelation, inspiration and divine preservation and canonicity. The Word of God lives and abides forever. This is grace—no one has ever deserved or worked for the Word of God. It is the inhale of Bible doctrine on the part of the writers who then exhaled the books of the Bible.

b. A classroom for learning doctrine. This is not the church universal. We are all a part of the church universal having believed in Jesus Christ. When we gather in specific places, those are the local churches. Worship is one person teaching and everyone else listening. The classroom is called the local church. The local church was not designed for raising money, strawberry festivals, and fellowship. The local church was designed to be a classroom, with one teacher and with students without portfolio.

i. In the Old Testament, the written word was handled by the Levites and priests; and later, the scribes (such as Nehemiah?). The prophets taught the word from God.

ii. In the New Testament, the Apostles provided the Word of God; but the pastor-teacher taught the written word of God, whatever that might be at the time. The pastor-teacher is the only teaching gift which remains.

c. The spiritual gift of pastor-teacher. There is no way to recognize this gift. This is not a person who has failed at everything else. The only person able to recognize this gift is the pastor-teacher himself. This is a divinely authorized communicator, and there never was and there never will be a pastor who earned or deserved the right to speak. This gift is sovereignly bestowed to many different types of males. No woman ever had the gift and never will have, the pulpit belongs to certain born-again males. The evangelist functions outside of the local church. Most people do not want this gift and they fight it off. Some take the other extreme, thinking this to be a wonderful, marvelous experience. There is a certain amount of blessing and a certain amount of static. The spiritual woods are filled with young men who have this particular gift. Preparation is in order and Bob considers 10 years to be the minimum. 5 years of military service and 5 years of seminary. No pastor can exercise authority until he has been under authority. You do not start out by throwing your weight around under this gift. This is a principle of life. People under authority are the only ones who should have authority. Beast barracks is concentrated authority. The first year in any of our service schools, there is life under authority. Those who cannot respond to authority never have the leadership to exercise authority. Saul is an example of a person who was unable to exercise his authority. He has scar tissue, emotional revolt of the soul, he was under the sin unto death and eventually died under that sin. The person with the greatest temptation was David, who was anointed to succeed Saul. On two occasions, David was within the royal perimeter, and had the chance to kill Saul. David had the recognition of Saul’s terrible leadership. Yet, he still represented authority. What kind of a man Saul was, was not David’s concern. David did not promote Saul and therefore, he would not remove Saul as king. David never abused his authority. David learned this great principle of authority. David had a number of sons, all of whom he loved dearly. David’s favorite son was Absalom, a chip off the old block in every way. Absalom had a legitimate gripe against David, who did not fully forgive him. Absalom sought to overthrow his father, and he died as a result of this revolt. No one can exercise authority until he has been on the receiving end of authority. Authority is authority, right or wrong. In a local church, you may or may not love the pastor. This has nothing to do with real life. This is a screenplay, not reality. The idea that you must love your pastor or you cannot listen to him is ludicrous. Bob in Beverly Hills would see 3 movies a week; and he knew many of the actors. He did not like the man at all, but he was a great actor and Bob was very entertained by this man. Now you might very much like the personality of a pastor-teacher; but if he does not study, then you cannot get much out of his teaching. The pastor’s authority, spiritual gift, and the study he has done are keys to his teaching; not his personality. Churches can be destroyed overnight on the basis of a bad choice of a pastor, making choices based upon personality. Sometimes, a new pastor is chosen to have a personality like the old pastor; or a personality the exact opposite of the previous pastor. The Word of God is alive and powerful; not the pastor. It is content that counts; it is the message which counts. The pastor does not deserve or work for his gift.

d. The priesthood of the believer. Every believer is a priest and the purpose of the priesthood of the believer is twofold. First, and most important is the function in the angelic conflict. But you cannot function under the most important without a second reason. The primary purpose of the priesthood is the reception of Bible doctrine. Without this Bible doctrine there is no function in the angelic conflict. The fact that every believer is a priest automatically puts him into full time Christian service. It automatically makes him personally responsible to God for the function of his life. The believer’s priesthood means to him freedom and privacy for the function of his priesthood as unto the Lord. The priesthood of the believer means that no matter what job he has, no matter what he does in life, he must do it as unto the Lord. In that sense, then, every believer who possesses any kind of a job or any responsibility in life has dual authority. Every responsibility in life is related to authority and ultimately to the Lord. This also means that you have privacy for the intake of the Word of God. The believer’s priesthood means that the intake of the Word of God must be on the basis of privacy. That is why we have a local church. You may not like your boss, but you can do your do your job under his authority, as unto the Lord. The only bonafide teaching situation is an assembly. You may know others in this church, but your focus should be on what message of the pastor. The navigators use a one-on-one teaching system. That is wrong; and they are not the only ones who do this. Some churches are small, and they have some key people, and the pastor works with the key people one-on-one.

e. The indwelling of God the Holy Spirit. Were it not for the Holy Spirit none of us could understand spiritual phenomena, 1Corinthians 2:9-16; 1John 2:27. However, in order to understand spiritual phenomena the believer has to be filled with the Spirit, as per Ephesians 5:18. There will come a time when you learn something but you are not filled with the Spirit. But you have pertinent doctrine to that subject. You have doctrine there which was put there when you were filled with the Spirit. You can actually be out of fellowship and pick up some things. But GAP only functions under the filling of the Spirit. The unbeliever can understand the laws of divine establishment. They can understand history.

f. A means of being filled with the Spirit which is grace — the rebound technique.

g. The human spirit is the primary target in GAP, Job 32:8; 1Corinthians 2:12.

h. The provision of the laws of divine establishment whereby the nation protects the freedom and the privacy of the local church. Not only does our priesthood provide a freedom and a privacy for us but our nation also provides freedom and privacy for us. Under the laws of divine establishment freedom allows people to assemble and to worship the Lord and to fulfill the principles of communication of doctrine and reception of the same. We have local government protections without local government interference. Other churches have the same sort of freedoms. Bob is going to have a part in the inauguaration of Mayor Welch. As city governments go, few local cities have government this good. In the historical trend, when people gather in one area, they tend to give up their freedoms. We had the greatest system of freedom prior to the War Between the States. People who live in small towns and farms, and they have much greater freedom in those circumstances. It is amazing how the city of Houston has been able to maintain freedoms as it has.

i. The anatomy of grace whereby certain non-meritorious functions of the body make it possible to think and to concentrate.

5. The mechanics. There are several functions that should be recognized.

a. The communication function, operation ICE.

i. This is the pastor communicating doctrine to the local assembly. This is fulfilled under the verb didaskô (διδάσκω) [pronounced did-AS-koh] which means to communicate to a group. There is another verb, kêrussô (κηρύσσω) [pronounced kay-ROOS-so], which means to make a proclamation from a ruler to a group. Didaskô (διδάσκω) [pronounced did-AS-koh] is generally translated “teach”; kêrussô (κηρύσσω) [pronounced kay-ROOS-so] is generally translated “preach.”

ii. The word for “I” is isagogics. Isagogics interprets the Bible in the framework of its historical setting. The Bible must be interpreted in the time in which it is written. Therefore one of the responsibilities of the pastor is to live in another world and go back and recover all of the idiom, all of the custom, all of the historical activity from the ancient world.

iii. The “C” stands for categorical teaching. Categorical teaching is based upon hermeneutical principles of comparing scripture with scripture to determine the classification of doctrine. Every doctrine which is taught in one place is taught somewhere else with a different emphasis. Categorical teaching pulls together a subject from its various areas of scripture, classifies it, gives it its various facets and emphasis.

iv. The “E” stands for exegesis. Exegesis means to go back to the original languages and analyse each verse and each line from the standpoint of its grammar, its syntax, its etymology, and even to do that from the standpoint of the English. This is a bad word in some fundamentalist places, where a devotional is preferred.

b. Operation gnôsis (γνσις) [pronounced GNOH-sis]. This is only a stage in learning doctrine, it is not the actual learning of doctrine. What gnôsis (γνσις) [pronounced GNOH-sis] is in terms of modern education is what we would call technically receptive comprehension. Receptive comprehension is the believer positive toward doctrine, concentrating on it, filled with the Holy Spirit, and actually understanding what is being communicated — at least in part, unless something is too advanced. Comprehension at this stage does not mean agreement. This is simply doctrine going into the left lobe. There we have receptive comprehension or objective understanding, it does not mean you agree. It does mean that you understand. If you are functioning properly under your priesthood you will not sit there and try to agree or disagree, you will sit there and try to understand what is being taught. It may be that you will have instant agreement or instant disagreement but you must never let your instant disagreement hinder from understanding the viewpoint which is being presented. This is the Word of God, it is therefore important to understand what is being presented.

c. Epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. Gnôsis (γνσις) [pronounced GNOH-sis] is simply objective understanding. Now, once you understand something objectively then your volition must go into operation. It must be thoroughly comprehended and then transferred or rejected. If you disagree and say no, that is as far as it goes and it is not useable. If you say yes, then faith transfers this doctrine down to the human spirit where it goes to work. Epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] is the working area of Bible doctrine. So operation epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] is the transfer of doctrine from the left lobe to the human spirit by means of faith. Comprehension demands the response of volition, positive volition must function in a non-meritorious way and therefore epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] is the non-meritorious function.

d. Operation heart. This is Bible doctrine being cycled into the right lobe.

e. The function of the frame of reference, which we covered previously.

Colossians 1:10 [We pray for you] to live a life deserving of the Lord, pleasing to Him in every way, producing fruit in every good deed and growing in the knowledge of God,

Verse 10, we begin with a purpose clause. “That ye might walk” is an aorist active infinitive of peripateô (περιπατέω) [pronounced per-ee-paht-EH-oh]. Peripateô (περιπατέω) [pronounced per-ee-paht-EH-oh] is the simple word for walking. It means in the aorist tense to begin to walk. This is what is called an ingressive aorist and it is at the beginning of the function, “That you might begin to walk.” The active voice: the Colossian believers are going to produce the action of the verb by responding to doctrine, by the accumulation of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] in the human spirit.

The infinitive denotes the major purpose in life for the believer which is the absorption of doctrine being converted into function, dynamic function for God. Dynamic function for God is described under the phrase “worthy of the Lord.” “worthy” is an adverb, axíōs (ἀξίως) [pronounced ax-EE-oce]. It refers to the construction of the ECS and the application of doctrine from the right lobe; “of the Lord” is a genitive with the definite article and it indicates the source and the purpose of our life on this earth. Walking always depicts some function in the Christian life.

It is 3 weeks later. This is a letter to the Colossians, a church that Paul has never been to. He has had nothing to do with its formation or progress.

Aorist passive subjunctive of plêroô. This is a grace function. GAP is always a grace function. The subjunctive mood means, the function under GAP is potential. The verb means to fill up a deficiency, to fully possess, to fill with a certain quality, and to fully influence, all related to doctrine and the believer.

The doctrine of the filling of the Spirit and the doctrine of GAP are important here.

Colossians 1:10 [We pray for you] to live a life deserving of the Lord, pleasing to Him in every way, producing fruit in every good deed and growing in the knowledge of God,

Verse 10, “That” introduces a purpose clause, and “That” is really a translation of the infinitive. “That ye might walk worthy” is an aorist active infinitive of peripateô (περιπατέω) [pronounced per-ee-paht-EH-oh]. The aorist tense is ingressive. “That you might begin to walk.” The active voice: the Colossians believers produce the action of the verb. In producing it they will act a s a preservative of the Roman empire which is in a state of disintegration historically at that time. The infinitive mood denotes purpose.

“unto all pleasing” is a prepositional phrase. It begins with the preposition eis (εἰς) [pronounced ICE], and here it means with a view toward something. Literally, “with a view toward every pleasing.” It can be translated “pleasing in all things.” If you please the Lord you are pleasing in all things. You are to walk worthy of the Lord, you are not pleasing people. Your objective is to please the Lord. Pleasing the Lord enters you into right relationship with people. Pleasing people will keep you off-balance all of your life. When you look to simply please the Lord, that simplifies your life.

“worthy” is the adverb axíōs (ἀξίως) [pronounced ax-EE-oce] and it refers to the construction and function of the ECS; “unto all pleasing” is literally, “with a view to pleasing God in all things.” In other words, the daily function of GAP and that which attends it, the filling of the Spirit and the building of the ECS, is pleasing God in all things. Our objective in the Christian life is to please God and He is pleased in this particular function.

“being fruitful” is a present active participle of karpophoreô (καρποφορέω) [pronounced kahr-pohf-EH-oh] which means to produce. It means to bear fruit. It is made up of two words: karpos (καρπός) [pronounced kahr-POSS] is fruit; phoréō (φορέω) [pronounced for-EH-oh] means to bear or carry. So it means to have production and to use it. This is a present active participle which indicates once you get into the habit of being filled with the Spirit and rebounding when necessary, once you start to function daily under GAP and take in Bible doctrine, and once you begin to erect the ECS, you are going to produce divine good. It isn’t looking for something to do, it isn’t being handed some assignment, God will provide for you everything necessary for production.

The doctrine of divine good is based upon the Greek word agathos (ἀγαθός) [pronounced ag-ath-OSS], good of intrinsic value, something that is good no matter where you find it. Gold has intrinsic value.

“increasing” is a present passive participle of auxanô (αὐξάνω) [pronounced owx-AN-oh]. In the passive voice it means to receive growth. You don’t help yourself to grow, it is growth through grace. Growth through grace demands the daily function of GAP. This whole passage emphasizes that now that the Colossians church had discovered doctrine and its importance they must now function daily under GAP.

“in the knowledge” is a prepositional phrase. We have the preposition en plus the locative of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. Epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] is Bible doctrine in the human spirit; “of God,” we have a genitive of source. The noun is theos (θεός) [pronounced theh-OSS], “from the source of God.”

Colossians 1:10 That you might walk worthy of the Lord pleasing God in all things, constantly producing in the sphere of every good work, constantly receiving growth by means of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] from the ultimate source of God.

Col. 1:11 [We also pray that you will be] strengthened with great power, according to God’s glorious might, so that you will have great endurance and patience [coupled] with joy.

Verse 11, the dynamics of GAP. In this verse there are four different Greek words for power:

“Strengthened with all might,” this contains two of the above words. We do not have a verb as such, we have a prepositional phrase. This verse in the English would start out “By every enabling power.” The word “by” is the preposition en, and we have en plus the instrumental of dúnamis (δύναμις) [pronounced DOO-nahm-iss]. It also has the word “every,” pas. So this is the provision of God’s power, and since it is dúnamis (δύναμις) [pronounced DOO-nahm-iss] which is inherent power it is God’s inherent power. God’s inherent power is omnipotence. Pas means “all” and all-powerful means omnipotence. So it is God, directly from His character who has made every provision for the believer to do the impossible which is to produce divine good. For the believer to do the impossible is to understand spiritual phenomena, to understand the mind of God, to understand the character of God, to understand the principle with which God deals with the human race, namely grace. By means of every enabling power.

Next is “strengthened” which is the present passive participle of dunamai (δύναμαι) [pronounced DOO-nam-ahee]. This is the verb that goes with the noun. We have had the noun dúnamis (δύναμις) [pronounced DOO-nahm-iss], now we have dunamai (δύναμαι) [pronounced DOO-nam-ahee] the verb. Again, the passive voice is the voice of grace, the subject receives the action of the verb. The present tense is linear aktionsart. It should be translated “constantly being strengthened” — “By every enabling power constantly being strengthened.”

Then we have the preposition kata. We are strengthened according to a norm or standard; “his glorious power,” literally, “according to the standard of the power of his glory.” Then we have the object of the preposition to kratos (κράτος) [pronounced KRAHT-oss], “the ruling power”; “of his glory,” doxa (δόξα) [pronounced DOHX-ah] refers to the essence of God. In other words, we are to understand from the first half of this sentence that everything in the Christian life from the point of salvation depends entirely on who and what God is, without exception. The literal translation brings out where the power lies. Not with us. This completely eliminates any form of human dynamics, any human talent, any human personality. There is no place for it in the Christian life. Everything depends on who and what God is, there is no exception to that. Nothing depends on human personality. Bible doctrine and the filling of the Spirit are the means of communicating the glory or essence of God to us, and God’s power manifest and displayed in the life of the believer depends upon these two factors.

“unto,” eis (εἰς) [pronounced ICE] introducing a result clause. Here it should be translated “resulting in.”

“all patience,” pas, which means “every” or “all,” plus hupomonê (ὐπομονή) [pronounced hoop-ohm-ohn-AY]. It is a compound noun : hupó (ὑπό) [pronounced hoop-OH] means under; monh means to abide. To abide under means, of course, patience. It is technical here for the faith-rest technique. It refers to faith-rest in suffering.

“longsuffering,” makrothumia (μακροθυμία) [pronounced mak-roth-oo-MEE-ah] means stability in suffering.

“with joyfulness,” the preposition meta means “associated with.” Here is the key. We have para with “joy” or +H.

Colossians 1:11 By every enabling power constantly being strengthened, according to the standard of the power of his glory, resulting in all patience [faith-rest in suffering] and longsuffering [stability in suffering] associated with inner happiness.

The Doctrine of Happiness

1. Happiness is related to the essence or the character of God. God always possessed perfect happiness in eternity past; this happiness is a part of His character. God is not only perfect but He possesses perfect and eternal happiness, Romans 1:25. He is also happy with His perfect plan of grace and therefore grace is the expression of His happiness. Therefore grace is the source of our perfect happiness, it is acquired through GAP and through the Edification Complex Structure.

2. Happiness is related to the divine decrees. In eternity past God desired to share His happiness with man in time and this is only possible through salvation, Psalm 51:12, plus the daily function of GAP, Nehemiah 8:10.

3. Happiness is accomplished through grace. In grace God found a way to share His happiness with man in time and therefore every benefit to man comes through grace. E.g. salvation by grace, Ephesians 2:8,9.

4. Such happiness is confined to the plan of God.

a. Man enters the plan of God by faith in the Lord Jesus Christ, Acts 16:31.

b. However being saved means that such happiness is only potential, not a reality.

c. Salvation does not imply instant or automatic happiness. The joy of the Lord which you have at the point of salvation is a realisation of salvation and an application to your life that you are saved, but there is no such thing as instant or automatic happiness because you are saved.

d. The moment of salvation may or may not be accompanied by emotional exhilaration. The emotion is not salvation.

e. The potentiality of happiness only becomes a reality when the believer functions under GAP on a daily basis.

f. +H, God’s happiness, is inevitably associated with Bible doctrine, Colossians 1:9-11.

5. The ultimate of happiness in time begins with the filling of the Holy Spirit, Galatians 5:22, and continues to the optimum when the final floor of the ECS is completed, John 17:17. While this is the maximum for phase two there is something beyond this happiness in phase three. it is called “exceeding joy” in Jude 24.

6. The recognition of human happiness in time. There are three designations of happiness in the Bible: -H which is pseudo happiness; neutral H; and +H. +H is God’s happiness; neutral H is the happiness based upon observing the laws of divine establishment; -H is pseudo happiness, it has exhilaration but it doesn’t last.

a. Human happiness or -H is in contrast to +H. In the devil’s world there exists, first of all, -H which is temporary and superficial. It depends upon the details of life, it depends on pleasant environment, stimulating circumstances, having one’s own way, never being crossed. However, boredom, frustration, restlessness, instability, all neutralize this pseudo happiness.

b. Neutral H, the observing of the laws of divine establishment. Under neutral H two unbelievers can have a miserable life but find each other as right man, right woman and in their relationship have neutral H. This is genuine human happiness. It is a temporary exhilaration.

7. God has designed +H to be permanent and stabilized through GAP and the ECS, John 17:13,17; Colossians 1:9-11. Inner happiness or +H possesses the capacity for both relationship with God and capacity for life in itself. The ECS completed is the ultimate in this. This happiness sustains in the most difficult circumstances of life. Here is a happiness which can pass the adversity as well as the prosperity test. Since GAP is the source of ECS GAP is the source of this perfect happiness, 1John 1:4.

8. Therefore we have the daily buildup of happiness. Under the universal priesthood of the believer the daily function of GAP means the daily buildup of happiness or +H, Matthew 4:4; Jeremiah 15:16; James 1:25.

9. The problem of the plural in both languages. The plural indicates the buildup of happiness through doctrine. The doctrine builds happiness which stimulates desire for more doctrine which builds more happiness. So we have “happinesses” usually translated “blessed.”

10. Such happiness protects from disillusion.

a. Disillusion regarding the circumstances of life, Philippians 4:11,12.

b. Disillusion regarding the details of life, Hebrews 13:5,6.

c. Disillusion regarding other believers, Hebrews 12:2.

11. Inner happiness enhances capacity for love. Once the top floor of the ECS is completed and the believer’s capacity for love is intensified, along with his capacity for life, there is maximum blessing, there is double blessing [as per point ]. You have capacity to love God and to respond to His love, you have capacity to appreciate God, and you have capacity for life. This also has forward and backward implications. The fragrance of memory is looking back to a point of great happiness — Song of Solomon 3:1; 4:6; 8:6. We also have the ability to anticipate. So again there is a double portion under happiness. You can look back to the blessings of happiness, they are retained as a permanent part of your memory.

12. Inner happiness is commanded of the believer in phase two, Philippians 4:4. This command is obeyed by learning Bible doctrine, Jeremiah 15:16; John 13:17; 1John 1:4. Hence, any command to be happy is always a command to learn doctrine, always a command to utilize the grace provision of the intake of doctrine.

13. Inner happiness is provided for phase three, Jude 24. This is described mechanically in Revelation 21:4.

14. You cannot build happiness on happiness, happiness must be built on Bible doctrine, 2Corinthians 8:2. Doctrine provides the capacity for happiness. A personal thing that makes you happy today will make you miserable tomorrow apart from doctrine and therefore happiness must be based on doctrine rather than on something that makes you happy for the moment.

15. You cannot build your happiness on someone else’s unhappiness.

Colossians 1:12 [May you] give thanks to the Father who has enabled you to share [i.e., eventually] in the inheritance of the saints [i.e., God’s holy people] in [the kingdom of] light,

Life is not meant to be lived in hypocrisy, being phony, or dishonest. That is what pseudo thanksgiving and Christmas are all about.

Verse 12, capacity for thanksgiving is based upon the intake of Bible doctrine. It is the same capacity that we have for life. We are told, “In everything give thanks, for this is the will of God in Christ Jesus concerning you.” This is impossible apart from the intake of Bible doctrine as gnôsis (γνσις) [pronounced GNOH-sis], but γνσις is no good for application until it is converted into epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. ἑπίγνωσις is not applied, it is building material for the ECS, until it enters the frame of reference, until it is in the vocabulary, in the norms and standards, and as doctrine is put on the viewpoint launching pad. Then we have the capacity for love, the capacity for life, as well as capacity for thanksgiving.

“Giving thanks,” present active participle of eucharisteô (εὐχαριστέω) [pronounced yew-khahr-ih-STEH-oh]. The key to this word is charis (χάρις) [pronounced KHAHR-iç] which the Greek word for grace. Remember that the whole concept of thanksgiving is based upon grace. Eu means “good”; charis (χάρις) [pronounced KHAHR-iç] means “grace” and the ew means doing something. So it is constantly recognizing good grace. It is a present active participle which is translated “constantly being thankful.” This is true thanksgiving. it is a condition of the soul when Bible doctrine is on the launching pad. It is directed toward the Father.

“unto the Father,” the dative of dignity. The first person of the Trinity is the recipient of thanksgiving because He is the author of the divine plan. The word “Father” indicates relationship. The moment we believe in Jesus Christ we are born into the family of God. This relationship, then, is based upon being born again and our attitude toward God the Father is constant thanksgiving. Constantly being thankful is a sign of capacity for life, capacity for love, the utilization of Bible doctrine, the fulfillment of our being in this life.

We now go from a present participle to an aorist participle, “which hath made us meet.” This is a dative case, aorist active participle of the verb hikanóō (ἱκανόω) [pronounced hik-an-OH-oh] which means to be qualified. In the aorist tense it means that we have been qualified at the point of salvation. In the active voice the individual believer is qualified. This is the basis for thanksgiving: we have been qualified.

“us” is literally, “you” in the plural; “to be partakers,” a prepositional phrase, eis (εἰς) [pronounced ICE] plus the accusative of the noun meris (μερίς) [pronounced mehr-ECE]. There is no verb here. Again, the sloppy translation always destroys something that is being emphasized. In this case a verb is what you would expect, but to have a prepositional phrase instead of an infinitive of a verb is great emphasis. It should be translated “for a share.” Meris (μερίς) [pronounced mehr-ECE] does not mean partakers but it means a share. It should be translated: “Constantly being thankful to the Father, having qualified you all for a share.

“of the inheritance,” this can also be “assigned portion.” The Greek word is klēros (κλρος) [pronounced KLAY-ross] which means inheritance and it also means an assigned portion; “the saints” refers to believers in union with Christ, and in this case the saints are suppose to be “in the sphere of light,” en plus the locative which can be translated “in” or “in the sphere of.” The noun here is fwj, one of the many Greek words for light. Being in the sphere of light in being in union with Christ.

Colossians 1:12 Constantly being thankful to the Father, having qualified you all for a share of the inheritance [assigned portion] of the saints in the sphere of light [union with Christ].

If we are going to orient to the plan of God, before we ever get to one experience we must understand that behind all experiences we have eternal security. We are assigned in the future a part of the inheritance of God. We share this with Jesus Christ, which leads to the fact that we are often called heirs of God, joint heirs with the Son of God. Therefore we begin thanksgiving not with what we have at the moment but what we are going to have forever. For what we are going to have forever is infinitely more important than what we have in time. In all eternity we are going to have something that is absolutely perfect, something that cannot be changed, something that is exceedingly abundantly above all that we could ever ask or think.

So we begin with eternity and work back into time. We have a share of the assigned inheritance or the assigned portion. This has to do, then, with the concept of inheritance. The believer is God’s inheritance of grace.

Colossians 1:13 He rescued us from the domain of [spiritual] darkness and transferred us into the kingdom of the Son whom He loves,...

Verse 13, “Who hath delivered us.” “Who” is the relative pronoun hos, and the relative pronoun must always have an antecedent. The antecedent is God the Father, author of the divine plan “operation grace.”

Now for the first time we have a main verb. The qualification took place in eternity past when God the Father set up the plan. The fulfillment of it was at the cross and so we have the phrase “hath delivered,” the aorist middle indicative of rhuomai (ῥύομαι) [pronounced RHOO-ohm-ahee] which means to preserve someone from something. In other words, to rescue them from some type of terrible danger. In this case it means to be rescued from someone’s power. The aorist tense refers to the point of salvation. The middle voice: the subject is benefitted by the action of the verb; we are benefitted by being saved. The indicative mood is the reality of deliverance from the kingdom of darkness at the point of salvation. God the Father in eternity past designed the plan of salvation. But there is a point in time in which we believe, and this is expressed now in “hath delivered.” The word “deliver” means to rescue, to rescue from a danger, to rescue from some awful power. In this case we are talking about the power of Satan. “Who [God the Father] has rescued us” [all believers].

“from,” ek means “out from”; “the power,” exousia (ἐξουσία) [pronounced ex-oo-SEE-ah] really does not mean power, it means basically the authority. In this case the authority of Satan is a dictatorship and so it should be translated “out from the dictatorship of darkness.”

“darkness,” literally, “the darkness,” skotos (σκότος) [pronounced SKOH-toss] plus the definite article, referring to the kingdom of Satan. Satan is the ruler of this world today. Unbelievers are said to be sitting in darkness in Luke chapter one. Darkness is the thought pattern of all who are unbelievers or for all believers who are negative toward doctrine and under emotional revolt of the soul. Darkness means confusion. This is the dictatorship of confusion. We have been taken out of this dictatorship. This is why we are commanded to have a new thought pattern, a thought pattern compatible with our new authority. From the standpoint of authority we are in something which is brand new. We are under the authority of God, the authority of grace, the authority of clear thinking.

The thinking of this world is liberalism and socialism; this is the thinking of this world.

Therefore the intake of Bible doctrine fulfills this principle. As long as you as a believer in the Lord Jesus Christ continue to reject Bible doctrine then you think as tough you still live in the kingdom of Satan.

“and hath translated us,” the aorist active indicative of methístēmi/methistanô (μεθίστημι/μεθιστάνω) [pronounced meth-IHS-tay-mee/mehth-IHS-tahn-oh] which means not to translate so much as to transfer. To translate in the English means to take something in one language and make it equivalent of something in another language. So “translate” is a very poor translation because we are taken from a kingdom of darkness into a kingdom of light, we are taken into something which is antithetical. This word never did mean translate, it means “transfer.” We are transferred or removed from one place to another. The aorist tense means that one of the 36 things received at the point of salvation transfers us from the devil’s kingdom of this world to the kingdom of the Lord in this world. The active voice indicates that God the Father produces the action of the verb, and he produces it on the basis of being born into the family of God at the point of salvation. The indicative mood is the reality of being transferred from the kingdom of dictatorship or darkness to the kingdom, not “of his dear Son", but “of the Son of his love.”

“into the kingdom,” preposition eis (εἰς) [pronounced ICE] plus basileia (βασιλεία) [pronounced bas-il-Ī-ah]. Basileia (βασιλεία) [pronounced bas-il-Ī-ah] is a realm or a kingdom. The preposition eis (εἰς) [pronounced ICE] is a directional preposition and we have the accusative of basileia (βασιλεία) [pronounced bas-il-Ī-ah], so “into the kingdom” is a good translation.

There are two kingdoms of regenerate. The former one is Israel. Christ is the King of the regenerate of Israel from Abraham to the cross. There is a kingdom at the present. Christ is the ruler of the regenerate of the world from Pentecost to the Rapture. This context refers to the regenerate of the Church Age.

“of his dear Son,” tou huiou tês agapês autou which is literally, “of the Son of his love.” We have an objective genitive here and it means that the Son, Jesus Christ, is the object of the Father’s infinite love. For this reason Jesus Christ is called “beloved” in Ephesians 1:6. Since every believer is in union with Christ every believer is the object of the Father’s perfect love and therefore one of the titles for believers, 1John 3:2, “Beloved, now are we the sons of God.”

Colossians 1:13 Who has rescued us out from the dictatorship of darkness, and has transferred us into them kingdom of the Son of his love...

Colossians 1:14 through whom we receive redemption [i.e., are bought back from Satan], which is the forgiveness of [our] sins,

Verse 14, the orientation to the plan of God through redemption. “In whom,” this is a preposition plus the instrumental of hos and it should be translated “By means of whom.” This time the relative pronoun hos has as its antecedent “the Son of his love.” It refers to Jesus Christ. Vv. 14, 15, 18 relative pronouns.

“we have” is a present active indicative of echô (ἔχω) [pronounced EHKH-oh] which means to have and to hold. The present tense: we keep on having and holding redemption. The active voice: every believer. So you have and you hold forever redemption. The actual noun here is compounded, apolutrôsis (ἀπολύτρωσις) [pronounced ap-ol-OO-troh-sis]. Apó (ἀπό) [pronounced aw-PO] is the preposition of ultimate source; lutroô (λυτρόω) [pronounced lloo-TROH-oh] means to ransom, to redeem, to liberate, and so this means deliverance on the basis of paying a ransom. it means to buy back a slave or a captive from the slavemarket, it means to manumit or purchase the freedom of slaves. Freedom must be purchased and freedom is purchased through this principle. Redemption means to purchase the freedom of slaves.

“through his blood,” dia plus the genitive of haima (αἵμα) [pronounced HI-mah], the word for blood. The genitive means “through” or “by means of.”

“the forgiveness of sins,” the word “forgiveness” is áphesis (ἄπεσις) [pronounced AWF-ess-iss]. It means pardon, remission, cancellation. Sins are canceled by means of the blood.

Colossians 1:14 By means of Whom we have redemption through His blood, the cancellation of sins.

8 01/23/1972 Col. 1:15–16 Doctrines of the deity of Jesus Christ, hypostatic union of Jesus Christ

Now we come to the one who is behind all of this, the person of the Lord Jesus Christ. The objective in understanding doctrine is capacity for loving Jesus Christ. The technique of occupation with the person of Christ depends entirely upon the intake of Bible doctrine. Bible doctrine gives us the capacity for love, capacity for understanding Christ, capacity for relating to the plan of God, and functioning under the plan of God during this period of the angelic conflict. It is the objective of Satan that all members of the human race function under his principles, his plan, his operation. Therefore grace as taught from Bible doctrine is the only deterrent to the onrush of cosmos diabolicus.

In verses 15-19 we have orientation to the plan of God through the person of the Lord Jesus Christ. This is one of the most important sections of all the new Testament. In these few verses we actually have more about the Lord Jesus Christ than, for example, the books of Matthew, Mark, or Luke. This is a concentrated passage on who and what Jesus Christ is. This is one of the most concentrated passages on the Person of Jesus Christ.

Colossians 1:15 He is the image of the invisible God, the firstborn One [i.e., who takes preeminence] over all that is created,

Verse 15, “Who” is the relative pronoun hos. It refers to Jesus Christ. The first relative pronoun in the previous verse referred to the work of Christ,“in whom we have redemption through his blood.” But now in this verse, “Who is the image of the invisible God” the relative pronoun still has as its antecedent Jesus Christ, described at the end of verse 13 as “the Son of His love.” Again, it refers now to the person of Christ. One verse, verse 14 on the work of Christ; four verses on the person of the Lord Jesus Christ.

The deity of Christ, “is the image of the invisible God.” The verb “is” is a present active indicative of eimi (εἰμί) [pronounced eye-ME] which is absolute status quo. He is, always was, there never was a time when He wasn’t .

There are two different Greek words for image and it is very important as to which one is used here. There is the word homoíōma (ὁμοίωμα) [pronounced hom-OY-oh-mah] which means representation. This is the word that is not used. Instead we have a word which means “exact image.” So there is no question. Jesus Christ does not have the spark of God, Jesus Christ is God. The word is eikôn (εἰκών) [pronounced ī-KOHN], it means an exact image. Jesus Christ is the exact image of the invisible God.

“invisible God” is Jesus Christ in His deity, God the Father in His deity, God the Holy Spirit in His deity. But Jesus Christ is the manifest person of the Godhead.

The Doctrine of the Deity of Jesus Christ

1. There are three verses of scripture where the deity of Christ is presented as a syllogism [a logical progression in which the subject of the first sentence becomes the object of the second sentence, whereas the object of the first sentence becomes the subject of the second sentence, and the two are placed together in the third sentence], 1Peter 1:2; 2Corinthians 13:14; Matthew 28:19. The syllogism is the Trinity is eternal. Christ is a member of the Trinity, Christ is eternal.

2. The outstanding scriptures dealing with the deity of Christ, John 1:1-3; 8:58; Micah 5:2; Romans 9:5; Titus 2:13; Hebrews 1:8-10; 1John 5:20.

3. The pre-incarnate work of Christ. This necessitates His preexistence. His preexistence obviates the concept of deity. For example, Christ created the universe, not all at one time. The heavens and the earth were created instantly; man was created on the sixth day of restoration, long after the heavens and the earth were created. The angels were created some time between the creation of the universe and the creation of man. Animal life was created in three different sections. Every act of original creation is the work of the Lord Jesus Christ, John 1:3; Colossians 1:16; Hebrews 1:10. Bob remembers the large bones sticking out of the La Brea tar pits, where he would play cowboys and Indians. Our ancestors before the flood were bigger and stronger and healthier. There is no such thing as the GAP theory; it is the GAP fact. Science is so filled with theory that there is almost no facts.

4. The doctrine of divine decrees. Jesus Christ had a definite part in the doctrine of divine decrees. He is so identified with the doctrine of divine decrees as to be God. For example, whenever the divine decrees is mentioned and Jesus Christ is mentioned in connection with them, He is mentioned as God. Therefore, once again, there are certain passages where the decrees are mentioned where Christ is mentioned, and Christ is identified as God. For example, Psalm 2:7-9; 22:1-6; 40; 110. In other words, Jesus Christ is so identified with the doctrine of divine decrees as to be God.

5. The Christophanies also indicate the deity of Jesus Christ. There are the Christophanies or the theophanies, there are synonymous terms because the only person in the Godhead who has ever been manifest, old Testament or incarnation, is always Jesus Christ. We are dealing with one special Christophany here. Jesus Christ often came as a man. He was the one who wrestled with Jacob. He also came as the burning bush to Moses. But we are talking about a specific Christophany which indicates that Jesus Christ is God, Jesus Christ appeared as an angel. As such in the Old Testament He is called the angel of Jehovah. He is also called Jehovah.

a. The angel of Jehovah is identified as Jehovah in the following passages: Genesis 16:7-13; 22:11-18; 31:11-13; 48:15,16; Exodus 3:1ff Cf Acts 7:30-35; Exodus 13:21; 14:19; Judges 6:11-23; 13:9-20. In all of these passage find Jesus Christ mentioned in context as the angel of Jehovah. That isn’t conclusive until in the same context the angel of Jehovah is also called Jehovah.

b. However, the angel of Jehovah is distinguished from Jehovah. Why? Because the angel of Jehovah is always Jesus Christ. Take the word elohim which is plural. As a plural word translated “God” in the Old Testament it refers to the entire Trinity. Whenever one or more persons are going to be mentioned we have the word Jehovah. It is used for God the Father, it is used for God the Son, and it is used for God the Holy Spirit. However it is only the Son who is the angel of Jehovah, it is only the Son who is ever a theophany or Christophany. Jesus Christ is the only person of the Godhead who ever is manifest to man or to creatures in the form of a creature, or in some other form like the burning bush, the pillar of fire at night, the cloud by day. But He is still God. Jesus Christ is the angel of Jehovah, but since He is also Jehovah the passage will say somewhere in it, “Jehovah said,” indicating that the angel of Jehovah is Jehovah and that Jehovah is the angel of Jehovah, and that this is a theophany and that this is God.

c. Obviously when some other member of the Godhead is involved in some other operation where the angel of Jehovah is functioning it will say, “Jehovah said to the angel of Jehovah.” Why? Because the Father is Jehovah too, and the Father isn’t a Christophany or theophany but He is talking to a Christophany or a theophany. Genesis 24:7,40; Exodus 23:20; 32:34; 1Chronicles 21:15-18; Isaiah 63:9; Zechariah 1:12,13. The angel of Jehovah is distinguished from Jehovah.

d. The angel of Jehovah is the second person of the Trinity. Two form of argument: 1. Jesus Christ is always said to be the visible God, the only member of the Trinity who is ever visible — John 1:18; 6:46; 1Timothy 6:16; 1John 4:12. After the incarnation of Christ the angel of Jehovah never appears again.

6. The tetragrammaton [means four letters]. This is the sacred name of God, JHWH. The Jews never pronounced that name, they always said “Adonai.” So when you come to something like that you can use the vowel points of Adonai, the vowel points of the verb to be. So we have two different theories. We started out by using Jehovah. Then someone came along and said no, that is Yaweh. The tetragrammaton is used for the Father and used for the Son and used for the Holy Spirit. The principle: Jesus Christ is called Jehovah in the following passages: Isaiah 9:6,7; 40:3; Jeremiah 23:5,6; Zechariah 12:10. There is not a more sacred name to the Jews, who would not even say this name.

7. Certain characteristics are ascribed to deity. These characteristics are specifically ascribed to Jesus Christ. So we recognize the deity of Christ from the doctrine of divine essence. The essence box is simply describing the characteristics of God, sovereignty, absolute righteousness, justice, love, eternal life, omnipotence, omniscience, omnipresence, immutability, veracity. All of these attributes are ascribed somewhere in scripture to Jesus Christ.

a. For example, eternal life, Isaiah 9:6; Micah 5:2; John 1:1; 8:58; Colossians 1:16,17; Ephesians 1:4; Revelation 1:11.

b. For example, righteousness and justice [holiness] which is ascribed to God the Son, Luke 1:35; John 6:69; Hebrews 7:26.

c. Love, John 13:1,34; 1John 3:16.

d. Immutability, Hebrews 13:8.

e. Omniscient, Matthew 9:4; John 2:25; 1Corinthians 4:5; Colossians 2:3; Revelation 2:23.

f. Omnipotent, Matthew 24:30; 28:13; 1Corinthians 15:28; Philippians 3:21; Hebrews 1:3; Revelation 1:8.

g. Omnipresent — Matthew 28:20; Ephesians 1:23; Colossians 1:27. Any one of these scriptures proves the deity of Christ.

“who keeps on being the exact image of the invisible God,” this passage says in effect that Christ is God. he is the exact image of the invisible God.

“the firstborn of every creature.” Jesus Christ is also humanity. The word for “firstborn” is prôtotokos (πρωτοτόκος) [pronounced proh-tot-OK-oss]. This word means firstborn as a new creature, as the head of a new generation, but definitely a human being. Firstborn means prior generation, the firstborn, the head of a new creation, and the humanity of Christ was born. The deity of Christ always existed. This is taught in Isaiah 7:14; 9:6. However, “firstborn” is technical. It not only means the beginning of a new creation but it also indicates special privilege. For example, there were three privileges of the firstborn in Israel. The firstborn had the privilege of rulership, the priesthood of the family, and heirship. Christ became man and as man He became the head of the Church. He is the last Adam and He has a new creation, the Church. So Christ is the ruler of the Church — we will see this in verse 18. he is also the high priest forever after the order of Melchizedek — the book of Hebrews. Christ is also the heir of all things, Hebrews 1:2. Heirship includes the double portion and Christ is the double portion in eternity of both Israel and the Church. These are His double portions.

“of every creature,” the genitive singular from ktisis (κτίσις) [pronounced KTEES-iss] which refers to human beings. Notice that Christ was not created, he is the firstborn of every creature. This problem is resolved by going to the genitive case here. This is what is called a genitive of reference. Christ was “the firstborn with reference to all created beings” is the way it should be translated. Christ is supreme as a creature, prôtotokos (πρωτοτόκος) [pronounced proh-tot-OK-oss] means supreme.

Colossians 1:15 Who keeps on being the exact image of the unseen God, the privileged firstborn with reference to all creatures.

The Doctrine of the Hypostatic Union

1. In the person of Christ are two natures inseparably united, without mixture or loss of separate identity, without loss or transfer of properties or attributes, the union being personal and eternal.

2. Scripture: John 1:1-14; Romans 1:2-5; 9:5; Philippians 2:5-11; 1Timothy 3:16; Hebrews 2:14.

3. The incarnate person of Christ includes His deity. Jesus Christ is God, He is coequal and Co-eternal with the Father and with the Spirit; and the incarnation does not diminish His deity, therefore He is undiminished deity.

4. The incarnate person of Christ includes true humanity. Jesus Christ is bona fide humanity with a body, soul, and human spirit, but minus the old sin nature. Through the virgin birth Jesus Christ avoided both the imputation of Adam’s sin and spiritual death at birth, therefore the old sin nature.

5. The two natures of Christ are united without transfer of attributes. The attributes adhere to their corresponding natures. In other words, the essence of deity cannot be changed. The infinite cannot be transferred to the finite. To rob God of a single attribute of His essence would, of course, destroy His entire deity. To rob humanity of any essence of humanity would, of course, destroy His humanity. So all of the essence of deity is only deity in the person of Christ; all of the characteristics of humanity are only characteristics of humanity in the person of Christ. Christ is the God-Man and there is no transfer of the attributes of deity to humanity or the attributes of humanity to deity.

6. No attribute of the essence of deity was changed by the incarnation. In fulfilling the purpose of the first advent certain attributes of deity were used, but this does not imply that they were surrendered, destroyed, or in any way neutralized. That would be the false doctrine of Kenosis. What happened to the deity of Christ at certain times during the incarnation? This is the true doctrine of Kenosis. Christ voluntarily restricted the independent use of certain divine attributes in keeping with the plan of the Father for the first advent. During the incarnation Jesus Christ gave up the independent exercise of His divine attributes in living among men and their limitations, but His deity was in no way destroyed or blighted.

7. Therefore, the union of divine essence and human nature in the incarnate person of Christ must be considered two things: a) hypostatic; b) personal. The word “hypostatic” is derived from a Greek New Testament word hupostasis (ὑοπστασις) [pronounced hoo-poe-STAW-sihs]. This means to stand under, to take upon one’s self something else without losing what you have. Therefore Jesus Christ without losing His deity took upon Himself true humanity. The word is actually used in the Greek of Hebrews 1:3. So hypostatic refers to the whole person of Christ as distinguished from his two natures, divine and human. This is also said to be personal because personal refers to the emergence of the unique person of the universe. Jesus Christ is God. As God Jesus Christ is CO-eternal with the Father who is God and with the Holy Spirit who is God. But Jesus Christ is different from God in that He is man. But He is different from man in that He is God. He is absolutely unique. His uniqueness led to the cross, it means He is the only saviour. His uniqueness destroys salvation by any other way.

8. We have a false interpretation of the hypostatic union. The hypostatic union does not imply that deity possessed humanity or that the deity of Christ indwells the humanity of Christ. This is not taught in the scripture. Furthermore, the union was more than harmony or sympathy. That is the liberal view. It is personal. Two natures, divine and human, have been combined into one hypostasis, one essence, one person, forever.

9. Therefore Jesus Christ, the God-Man, has one hypostasis, one essence, forever. The attributes of both the divine and human natures belong to the one person of Christ. The characteristics of one nature, again, are never attributed to the other. This means that during the first advent Jesus Christ could be at the same time omnipotent and weak, omniscient and ignorant. However, the ignorance of His humanity was quickly overcome by the daily function of GAP and the erection of the ECS — Luke 2:40, 52; John 1:14. In other words, Jesus Christ in His deity was always omnipotent even though His humanity on earth was weak. That has all changed since the resurrection of Christ but these conditions did exist during the incarnation.

10. The necessity for Jesus Christ becoming a member of the human race:

a. To be our saviour. Jesus Christ as God cannot go to the cross. Sovereignty cannot be subject to the death of the cross. Eternal life cannot die. Omnipresence cannot reduce itself to one point. Immutability: these characteristics cannot be changed. To go to the cross Jesus Christ had to be man. Therefore Philippians 2:7,8; Hebrews 2:14,15 say that Christ had to become a member of the human race to go to the cross and die for our sins.

b. Mediatorship. Under the concept in the Bible of mediatorship a mediator is someone who pulls two parties together. And a mediator must be equal with both parties. He must be God and He must be man. Jesus Christ was always God but He didn’t qualify as a mediator until he became true humanity, Job 9:32,33; 1Timothy 2:5,6.

c. Jesus Christ had to become true humanity to be our priest. A priest is a man who represents man before God, Hebrews 7:4,5,14,28; 10:5,10-14 Jesus Christ became the high priest by becoming true humanity.

d. In 2Samuel 7:8-16; Psalm 89:20-37, we have the fact that God promised David he would have a son who would reign forever. The Davidic covenant would not be fulfilled apart from the incarnation of Christ. Jesus Christ had to be born the son of David and he is directly descended from David through the two sons of David by Bathsheba, Solomon and Nathan. Solomon is the line that goes down to Joseph, the legal line; Nathan is the line that goes down to Mary, the real line. Jesus Christ, from His real mother and from the legal side, was descended from David. Therefore Jesus Christ was a Jew, He was from the tribe of Judah from the family of David, and by coming this way in His humanity and through resurrection and second advent he will fulfill the Davdic covenant forever.

11. Everything verbally communicated by Christ during the incarnation came from one of three sources: from His deity, as in John 8:58; from His humanity, as in John 19:28; from His hypostatic union, as in Matthew 11:28. For example, Jesus said, “Before Abraham existed on this earth, I was eternally.” He spoke from His deity. It was His deity that preexisted Abraham. From His humanity he said, “I thirst.” Deity doesn’t thirst, only humanity. But from His hypostatic union He said, “Come unto me all ye that labour and are heavy laden and I will give you rest.” That is His hypostatic union, the God-Man, the only saviour.

12. Therefore we have categories of attributes as related to the person of Jesus Christ.

a. Attributes which are true of His whole person. For example, Jesus Christ is redeemer or saviour. We saw Him as redeemer in Colossians 1:14. This is an attribute which is true of the entire person, both natures are essential in the function of redemption.

b. Attributes which are true of His deity — but the whole person of Christ is the subject. When Christ spoke in John 8:58 He spoke as the God-Man. But He said “I existed eternally” and only His deity existed eternally. So the attribute is true only of His deity but the whole person is the subject.

c. Attributes true only of His humanity but the whole person is the subject, John 19:28, “I thirst.” Jesus Christ was speaking as the God-Man but only the humanity of Christ can thirst. However, this classification disappears after the resurrection, ascension, and session.

d. The person is described according to His divine nature but the predicate of the human nature, Revelation 1:12-18. Here the deity of Christ is in evidence, yet Christ is described as “the one dead, yet he lives.” Death is only possible for the humanity of Christ. So the person is described according to His divine nature, according to attributes of deity, but the predicate of the human nature. In other words, the predicate “he dies” refers only to the human nature.

e. The person is described according to the human nature but the predicate of the divine nature, John 6:62 where we have the title Son of man. The title Son of man belongs to the human nature of Christ but ascending up where He was before applies to the divine nature.

f. The person is described according to His divine nature but the predicate of both natures, John 5:25-27. Christ as the Son of God spoke to those who were spiritually dead. Those who were spiritually dead heard [positive volition] and lived. But in the future Christ will execute judgment as the Son of Man from His human nature.

g. The person is described according to His human nature but the predicate of both natures, Matthew 27:46. Christ was speaking from the viewpoint of His human nature but the pronoun “me” has reference to both natures. “Why hast Thou forsaken Me?” Both natures were involved. Christ was being judicially forsaken as the God-man because he was bearing our sins in His own body on the tree — 1Peter 2:24.

You do not get expository and doctrinal teaching from devotional messages. You have just received a little slug of doctrine, neat.

Colossians 1:16 For all things were created by Him; things in heaven and on earth; things visible and invisible, whether they are thrones [i.e., reigning beings], or lords, or rulers or authorities. [Note: “Authorities” here may refer to angelic beings]. All things were created by Him and for Him,...

Verse 16, the one who created man became man. “For” is not for at all but it is the Greek hóti (ὅτι) [pronounced HOH-tee] which is a causal particle. It means because, not for.

“by him,” the preposition en plus the instrumental of autos (αὐτός) [pronounced ow-TOSS], and it should be “by means of him.” By means of His very own self, autos (αὐτός) [pronounced ow-TOSS] is really a reflexive pronoun. The very own self is Christ who is now in hypostatic union. In verse 15 he is the exact image of deity but He is also the firstborn of every creature. “Now by means of his very own self.”

“all things,” the nominative plural of pás (πάς) [pronounced pahs]. It has a definite article so it has to be translated “the all things.” The all things refer to the heavens and the earth, the universe, angels, mankind.

“were created” is the aorist passive indicative of the verb ktízō (κτίζω) [pronounced KTID-zoh]. The aorist tense indicates that each one of these creations was instantaneous. It took a second. God snapped His fingers and the universe existed. The equivalent in the Hebrew is bara, to create out of nothing. The passive voice indicates that these things were created out of nothing. The indicative mood is the reality of this creation.

The woman was built, and we still use that term today. Baraʾ only applies to things done on the first 6 days.

9 02/13/1972 Col. 1:16–17 Laws of divine establishment, necessary factor in preservation of a nation; doctrine of sustaining the universe

Colossians 1:16 Because by means of him [Christ] the all things were created,... is how far we got in the previous lesson.

The earth was restored about 6000 years ago, but the antiquity of the earth and the universe are unknown factors. God created the universe and the earth; then He created angels, and then, much later, He created man.

The woman’s soul was created on the 6^th day, but we do not know when the body was built. Man was created.

“that are in the heavens.” There is no verb here at all, it is simply the preposition en plus the locative, and that means “in the sphere of the heavens.” Then we have a different preposition for the earth, “that are in the earth” is “upon the earth” and we have the preposition epí (ἐπί) [pronounced eh-PEE].

“visible” is a nominative plural neuter of horatós (ὁρατός) [pronounced hor-at-OSS]. In the plural this means “the visible things.” Then we have the nominative neuter plural for invisible, aóratos (ἀόρατος) [pronounced ah-OR-at-oss], the “invisible” things. Visible like man, invisible like the structure of the universe. So we have in this part, “the visible things and the invisible things.”

“whether,” again there is no verb. We have a little construction here called “whether or” and it is a repetition of two words, eíte (ἐίτε) [pronounced I-teh]; eíte (ἐίτε) [pronounced I-teh]. Here it is translated “whether or.”

“thrones,” these words are all in the plural. These are actual principles that function in the earth today. We have the nominative plural of thronos (θρόνος) [pronounced THOHN-oss]. Thronos (θρόνος) [pronounced THOHN-oss] here in the plural refers here to the sovereignty or the power of a national entity. With the creation of man God has set up a system for man’s survival, in spite of the fact that we have Satan ruling the world and in spite of the fact that man’s existence resolves the angelic conflict. Man could destroy himself — old sin nature. Man obviously could degenerate, he could be destroyed by Satan. So to protect all of that we have the world thronos (θρόνος) [pronounced THOHN-oss] which means that mankind is divided up into groups. it is not God’s will for mankind to be one group until the Millennium, until Jesus Christ reigns. Thronos (θρόνος) [pronounced THOHN-oss], then, is the principle of nationalism. God is the source of nationalism and the power and the authority of human government. So not only did Jesus Christ create the universe but he set up a system, a series of laws and structure, for the protection of mankind. Thronos (θρόνος) [pronounced THOHN-oss] is the first one. Again, this is in the plural and means a number of sovereign entities.

“dominions,” again, the nominative plural kuriótēs (κυριότης) [pronounced koo-ree-OHT-ace]. The word means constituted authority. Here we have the laws of divine establishment. God has set up a system for the human race to be governed and therefore to survive.

The Laws of Divine Establishment

1. The laws of divine establishment are for the orderly function and survival of the human race during the angelic conflict. These laws operate from the fall of man, they did not operate in innocence. They will operate until the second advent of Christ. They apply to the believer and the unbeliever alike. They provide blessing and protection for the human race. They guarantee the perpetuation of the human race in history during this phase of the angelic conflict.

2. The basis for all of these laws in the principle of volition. Volition is divine institution #1. Man has free will. Man is an entity with free will. The law of free will guarantees both human freedom and privacy. This freedom of choice and right to live gives the human race the right to life, liberty, and the pursuit of happiness — provided, of course, that it does not violate common law. The exception to this is always the criminal. While there is a variation in human ability — inherent and acquired — all member of the human race are free to believe in or reject Jesus Christ as saviour, John 3:18, 36.

3. Man obviously is not alone. Therefore the basic unit of a group under the laws of divine establishment is divine institution #2, tight man and right woman. Marriage is based upon divine design, then, of one right man for one right woman. Marriage is both the framework and the protection for category #2 love. Marriage forms the basis for stability in society and rejects that concept of anarchy known as communal living.

4. Divine institution #3 is family. This is where we come to the point of perpetuation of the human race. The physical birth of man always finds the baby helpless. There are two times when you are totally helpless. One is at the point of physical birth and the other is at the point of the new birth. In both cases everything is provided. At the point of physical birth God has provided protection, provision, and training. This is accomplished through parents. Parental authority is the basic authority of life. In addition to food, shelter and clothing parents must train the children in he functions and the principles of life. The parents provide for the children a basis for thought. Children could never think apart from vocabulary. Children can only advance as far as their vocabulary will take them. This includes the inculcation of principles of authority. Children should be taught respect for privacy, property, the rights of others, respect for law and order, patriotism. Ad to this the responsibility of Christian parents to evangelize and to provide doctrinal teaching for their children, Deuteronomy 6:6-9; 7:9. Next comes a respect for the content of doctrine as taught by a pastor-teacher, as well as recognition of his authority, Hebrews 13:7, 17.

5. Nationalism. The principle of nationalism is found in Genesis 10:5; Acts 17:26-28; Deuteronomy 32:8. Nationalism protects the freedom and the rights of X number of individuals in the human race. This includes national definition, racial, geographical, and linguistic.

a. Remember that one of the national definitions is linguistic. The language content of a nation determines the ability of the nation.* There must be interior protection in a national entity and the principle of the police officer and police work is part of proper law enforcement.

b. Secondly, there must be exterior protection and this demands a military establishment. No national entity can survive the fall of its military establishment. As the military establishment declines it becomes a very definite thermometer to tell you the temperature of a nation. If you want to know where a national entity stands with regard to degeneracy this can be very easily understood by watching its military. The Bible does not recommend a specific sort of government, like democracy or a republic.

c. * There is also the principle of government which must protect the freedom, property, and rights of its citizens. The Bible does not advocate any type of government. Type of government is not as important as the concept of government. The government must protect the freedom and the rights of its citizens.

d. * Economy based on free enterprise. The government must not interfere with free enterprise. Once the government interferes with business the economy will destroy itself or it will be maintained on a false basis so that any moment the whole thing collapses.

e. * Common law. Common law with objective type legislation to protect freedom and property of the individual. The law must not be subjective so as to invade individual rights or steal personal property.

f. * Common culture. There must be a common culture which reflects the spiritual life, the morality, the nobility of essence, patriotism of the nation through literature, art, drama and music. Eventually there must be a culture which expresses the best in a national entity.

g. * A government administration which functions in compliance with the above principles.

6. The divine institutions and the laws of established are designed to protect human freedom. This in turn makes evangelism a bona fide function in every generation — either evangelism or the lack of evangelism, depending on negative or positive volition. The national entity must separate religion and state to protect the freedom and rights of individuals.

7. As a part of the angelic conflict Satan attacks both the gospel and Bible doctrine. He also attacks the divine institutions and laws of establishment. Any Satanic attack upon the human race, like the communist conspiracy, always attacks the establishment as well as the Word.

8. When a national entity declines certain alternate divine laws come into operation. These are laws of judgement. These are laws connected with national disaster, laws which function when there is national degeneration. These are called the five cycles of discipline in Leviticus 26. But the concept is that a national entity which has declined to a certain point must come under punitive measures from God.

Great intellectual breakthroughs which was produced by having a great Greek vocabulary, when all of these great thinkers of 5^th century Greece came to the forefront. In WWII, Germany was way ahead of everyone in scientific development because of their scientific language.

There was no incarceration in the Bible in the Law of Moses. Their laws looked to match the punishment with the crime.

In the United States, we have used legislation as a panacea to solve various social problems, which is not what legislation should do.

Romanism, for over 1000 years tried to control through the government. The Catholic church controlled all western Europe. Marriage is not a function of the church; it is a state function. No marriage is improved by having the ceremony in the church. Many times unbelievers think that they should be married in a church.

The state must never coerce its citizens to become Christians or be penalized for not converting.

So that we have not “thrones or dominions” but “human government or constituted authorities.”

“principalities,” the nominative plural of archê (ἀρχή) [pronounced ar-KHAY] which refers to demon rulers in Ephesians 6:11. That is how it is used here, “demon rulers.”

“and powers,” literally, “authorities”, exousia (ἐξουσία) [pronounced ex-oo-SEE-ah] here, as in Ephesians, is used for demon authorities.

Then, again, we have the phrase, “the all things,” ta panta, used previously for angels, mankind, and the physical universe.

“were created,” the perfect passive indicative of ktízō (κτίζω) [pronounced KTID-zoh]. The perfect tense is something that happens in the past with the result that it continues. Therefore we translate it “stand created.” The passive voice: creation is received. The indicative mood is the reality of that creation.

“by him,” dia plus the genitive is “through him”; and next, “for him,” eis (εἰς) [pronounced ICE] plus the accusative which should be translated “for the use of him” or “for the purpose of him.”

Colossians 1:16 Because by means of him [Christ] the all things were created, in the sphere of the heavens, and upon the earth, the visible things and the invisible things, whether human governments or constituted authorities, or angelic rulers and authorities: the all things through him and for his purpose stand created.

Colossians 1:17 And He existed before all things and all things are held together by Him,

Verse 17, “And he is,” kai autos (αὐτός) [pronounced ow-TOSS] )stin. We have the present active indicative of eimi (εἰμί) [pronounced eye-ME], “And he keeps on being.”

“before all,” the preposition pro plus the ablative of pás (πάς) [pronounced pahs]. That is, before all creatures. This is a reference to the eternity of Jesus Christ. The eternity of Jesus Christ is declared in Isaiah 9:6; Micah 5:2; John 1:1-13; John 8:58; Colossians 1:17; Ephesians 1:4; Revelation 1:11.

“and by him,” en plus the instrumental; “the all things,” ta panta; “consist,” perfect active indicative of sunistaô/sunistanô/sunistêmi (συνιστάω/συνιστάνω/συνίστημι) [pronounced soon-ihs-TAH-oh/soon-ohs-tah-AHN-oh/soon-ohs-TAH-ay-mee], which does not really mean to consist, it means to hold together, to exist, to continue in its status quo. It is in contrast to ktízō (κτίζω) [pronounced KTID-zoh], the verb to create, in that it refers to preservation rather than creation. In other words, by means of Him the all things, the universe in which we live, the angelic creatures who are a part of the unseen conflict, and the human race, continue to exist; exist in the past with the result that it will continue to exist.

Colossians 1:17 And he is before all, and the all things by means of him hold together.

A pastor’s conference is coming up. A pastor cannot exercise authority unless they have been under authority. Some of them have never had authority over them apart from their wives. No matter under the authority of his wife will be able to function as a pastor-teacher. No man will understand how to function as a pastor-teacher until he understands v. 18.

The woods are filled with boys who have the gift of pastor-teacher. God never uses boys; God uses men. The sheep do not tell the shepherd how to run the flock; the shepherd runs the sheep. The spiritual gift cannot be exploited until the man can deal with authority as a pastor.

There never was a great general or a great executive in any area of life who did not first understand discipline. The greatest football player does not at this time hold any records. As a Freshman, he played on the varsity of SMU. Doke Walker. He often understood more principles than even his coaches.

Presenting now Jesus Christ as the head of the Church. We have seen Him as the creator of the universe, as the sustainer of the universe. We have seen Him as to the uniqueness of His person, the hypostatic union, and to the uniqueness of His work on the cross. Now all of these things are brought together in verse 18: Jesus Christ is the head of the Church.

Colossians 1:18 And He is the head of the [spiritual] body, the church. He is [its] source, the firstborn One from the dead [i.e., the first one to return to life, never to die again], so that He could rank first [in importance] over all things,

Verse 18, “And he is,” the present active indicative of eimi (εἰμί) [pronounced eye-ME], the absolute status quo verb. He is now, always will be, there never was a time when He wasn’t.

“the head of the body,” the word for head is kephalê (κεφαλή) [pronounced kehf-ahl-AY]. It means the head as that portion of the human anatomy but it also connotes a superior rank, the supreme authority, and it is sued in that sense here. The head controls the brain which controls and dictates the functions of he body. The head contains every facet of the soul and therefore it becomes a synonym for superior rank. There is no higher rank in the Church than the Lord Jesus Christ.

However, Jesus Christ does not personally and individually direct things in every local church. This is where He has appointed those to represent Him. That is why the one who has the gift of teacher in the local church also is called under a hyphenated concept, poimên (ποιμήν) [pronounced poy-MANE] — pastor. He is the shepherd-teacher, the presbuteros (πρεσβύτερος) [pronounced pres-BOO-ter-oss], the highest rank, the epískopos (ἐπίσκοπος) [pronounced ep-IS-kohp-oss], the overseer. Therefore, between the congregation and Jesus Christ is the gift of pastor-teacher and the function of pastor-teacher. The gift in itself does not become meaningful until it has been properly exploited, shaped, trained under years of discipline whereby the gift can be utilized properly under the ministry of the Holy Spirit.

Notice that when it comes time to mention the superior rank of Jesus Christ it is mentioned in connection with one of seven different ways of designating the Church universal. The word which is used here is the Greek word sōma (σμα) [pronounced SOH-mah] which means body. It is used among other words for the Church in Romans 12:5; 1Corinthians 11:3; 12:12,13; Ephesians 1:22,23; 5:23, and many other passages. The word “body” is used in a special sense. It always refers to the Church on earth, believers in the Church Age on earth. During the Church Age Jesus Christ is seated at the right hand of the Father and the Church universal is located in two places. The dead in Christ as with Jesus Christ, face to face with the Lord, and the living are on the earth. The word “body” here is used for both groups, the living on earth and the dead in Christ. However, it is always used for the designation of the Church before the Rapture. For the living on earth Jesus Christ is the head. And there is a breakdown of organization, He has appointed pastor-teachers over local churches. But any believer located on the earth is a part of the body of Christ. The Church is called after then Rapture, the bride. Bride always refers to the Church or believers of the Church Age in resurrection body, so we must learn to distinguish between body and bride as the two most commonly used designations for the Church. The Church is made up of every believer. Every believer is in union with Christ in anticipation of the future day when the Church will be the bride of Christ.

Right now the Church is called the body of Christ. The word “body” emphasizes a feminine aspect. The body of the woman was taken from the man, just as the soul of the woman appears to have been in incubation in the man until it was transferred to the woman. When it says that Jesus Christ breathed into man the breath of lives (plural) there were two lives being placed in Adam — Adam’s own soul, which was bara, and the woman’s soul which was also bara, because the woman was not structured on the sixth day. This came much later. And yet it says, “Male and female created he them.” Jesus Christ created the soul of both. And when from the body of man a rib was taken and on that woman was bana — built, constructed — her soul was bara’d . But everything was created on the sixth day and the woman did not come into existence until some days later. So that her soul was taken out and placed in her body. The woman has a soul which responds to her right man. She also has a body which responds to her right man. The body is the Church. The body of the woman was designed to respond to the man. Now, the body of Christ is designed to respond to Jesus Christ who is the head of the Church. However, the woman also has a brain, a soul. Actually, the brain or the soul should dictate to the woman and when she is properly organized it does. In this analogy the brain is the pastor-teacher. Jesus Christ as the head of the Church communicates to the body of Christ through the pastor-teacher. In the analogy of the body the whole purpose of the body is to be filled, to respond, and all believers are designed to respond to Bible doctrine. This is fulfilled by the function of GAP.

“the church,” ekklêsía (ἐκκλησὶα) [pronounced ek-klay-SEE-ah] is also feminine. So the word “body” is a designation of the Church to indicate believers on the earth — it is a woman’s body here; a responding believer responding to doctrine.

The Doctrine of the Church

1. There are several ways of designating the Church by way of technical nomenclature.

a. The most important from the standpoint of our early understanding is the phrase “in Christ” which occurs innumerable times in the New Testament. “In Christ” is positional sanctification. One of the 36 things every believer receives at the point of salvation is to enter into union with Christ. The baptism of the Holy Spirit takes the believer and enters him into union with the Lord Jesus Christ. That makes the believer “church.”

b. The second designation is the word “body.” It is the body of a woman, a responding body. The body of the “woman” is designed to respond to the mind of Christ and/or Bible doctrine.

c. The third word is “church,” ekklêsía (ἐκκλησὶα) [pronounced ek-klay-SEE-ah], and it is used in the scripture in five different ways:

i. The word ekklêsía (ἐκκλησὶα) [pronounced ek-klay-SEE-ah] comes from the Classical Greek. It means a convocation of people and it was used in the Classical Greek in Athens for the assembly of the citizens. Some 30,000 Athenians would get together to vote under a democracy. This is the way we occasionally find it used, for example in the book of Acts, Acts 19:25 we actually have the Attic Greek use of ekklêsía (ἐκκλησὶα) [pronounced ek-klay-SEE-ah], people meeting together for legislation, to run a city state.

ii. Acts 7:38, we have the assembly of the Jews called ekklêsía (ἐκκλησὶα) [pronounced ek-klay-SEE-ah].

iii. There is also in Matthew 18:17 ekklêsía (ἐκκλησὶα) [pronounced ek-klay-SEE-ah] used with reference to a synagogue, so the word was used when the Jews got together for worship.

iv. The universal church, all believers. This is one of two technical uses, Ephesians 1:22,23; 5:25-27; Colossians 1:18.

v. The local church, the use is also technical — believers in a specific geographical area meeting under a pastor-teacher. Two things are involved. They have one pastor-teacher and they meet in a specific geographical area.

2. The dispensational orientation. Dispensationally, the Church is called a mystery age. The Church is called a mystery in Romans 16:25,26; Colossians 1:25-27; Ephesians 3:1-5.

a. What does the word “mystery” mean? The Greek word mustêrion (μυστήριον) [pronounced moos-TAY-ree-on] refers to a form of doctrine in a Greek fraternity which was unknown outside of the fraternity. The mysteries were the doctrines of a fraternity which were only known to those who were initiated.

b. This word in its meaning is modified in the new Testament to refer to the whole body of doctrine of the Church Age. The Rapture of the Church is a point in that body of doctrine, the baptism of the Holy Spirit, the universal priesthood of the believer, the believer being an ambassador for Christ, the universal indwelling of the Holy Spirit, the act that Christ indwells every believer in this age. All of this is a part of a body of doctrine and this body of doctrine was a mystery never revealed in the Old Testament times. The Old Testament talks about the death of Christ but that was in the Age of Israel. It talks about the resurrection of Christ but that was in the Age of Israel. it talks about the ascension of Christ and the session of Christ; that occurred in the Age of Israel. The Church Age did not begin until 10 days after the ascension and session of Christ. From the ascension the Old Testament skips over to the Tribulation, to the second advent, to the Millennium, and an occasional passage on the eternal state. But there is nothing in the Old Testament about the Church Age. It was a mystery, the doctrines of the Church age were unknown to the Old Testament writers, to the believers of the Old Testament. The Church Age information was never even revealed until Jesus Christ in His upper room discourse and in the Garden of Gethsemane discourse actually gave the first information. The first prophecy of the Church came from Jesus Christ: “On this rock I will build my church” in the future tense. It is not until we get into the epistles that there is any real revelation with regard to Church doctrine. Until the writers of the pistles there was no general information. This is important to understand, so important that the doctrine of the mystery has many applications. When Peter was speaking on the day of Pentecost how was he going to explain to Jewish unbelievers that here were Jews, believers, who had just entered a new dispensation? They had just had the baptism of the Holy Spirit, had been entered into union with Christ, and were responding to this new truth. How was he going to explain that these people were not drunk? He has to take them back to the book of Joel which they do understand and say this is like what is going to happen in Joel. The Joel passage is future, it is Millennial spirituality. Peter says it is like that. In other words, it is spiritual phenomena, not drunkenness. So he takes them to a Millennial passage dealing with spiritual phenomena where the Holy Spirit is related to it. This shows that Peter himself had to use something not in the mystery section.

3. The beginning of the Church Age is the day of Pentecost — Acts chapter 2, probably 30 AD. There are three concepts under the beginning of the Church Age:

a. It was future from the time of Jesus Christ on earth. We know this from the future tense of Matthew 16:18. We have the Greek verb oikodomsô, “I will build,” future active indicative. The future tense indicates that the Church did not exist at the time that Christ spoke and that it was future from the time that Christ spoke in Matthew 16:18. This is to head of that concept of theology that there was a church in the Old Testament. This is a confusion of Israel and the Church. The Church actually began for the first time in human history when the baptism of the Spirit began. We also know that in Acts 1:5 the Church had not begun yet, “John truly baptized with water; but ye shall be baptized with the Holy Spirit not many days hence,” 10 days later. So when Jesus spoke these words the baptism of the Spirit had not occurred even then. it was not until the departure of Jesus Christ that the Church actually began.

b. The way in which the Church started — 1Corinthians 12:12,13. The historical moment was Acts 2:1-3 Cf Acts 11:15,16.

c. Date. The best date seems to be circa 30 AD. It began on the day of Pentecost, on the feast of Pentecost.

4. The termination of the Church Age.

a. The Rapture is the end of the Church Age, 1Thessalonians 4:13-18. That describes the Rapture but it doesn’t say that is where the end is. How do we know that the Rapture is the end?

b. By comparing Colossians 2:14,15 with Revelation 19:6-8; Zechariah 13:2 and 1Thessalonians 3:13. By putting these four passages together we learn something. We learn that at the second advent the Church comes back with Christ. But for the Church to come back with Christ had to be in heaven. Obviously the Church cannot be in heaven and be in the Tribulation at the same time, so it had to be moved out at some point. By putting all these things together it is very easy to come to the correct conclusion that the Church was removed before the Jewish Age was concluded, and that the Church came back to terminate the Jewish Age.

5. Synonyms. There are a number of synonyms for the Church, seven are outstanding. They all represent a different doctrine.

a. The last Adam and the new creation, Galatians 6:15; 1Corinthians 15:45-47; 2Corinthians 5:17.

b. The head and the body, Ephesians 1:22,23; 2:16; 5:23; 4:4,5; Colossians 1:24; 2:19.

c. The shepherd and the sheep, John 10; Hebrews 13:20; 1Peter 5:4.

d. An eschatological synonym, the vine and the branches, John 15.

e. The chief cornerstone and the stones of the building, Ephesians 2:20; 1Peter 2:4-8.

f. The high priesthood of Christ and the royal priesthood of the believer, Hebrews 7:25; 10:10-14; 1Peter 2:5,9; Revelation 1:6.

g. The bridegroom and the bride, 2Corinthians 11:2; Ephesians 5:25,27; Revelation 19:6-8.

6. The uniqueness of the Church Age.

a. The baptism of the Spirit and positional sanctification.

b. The universal indwelling of Christ. (No Old Testament saint was ever indwelt by Christ)

c. The universal indwelling of the Holy Spirit (All Old Testament saints were not indwelt by the Holy Spirit, just a few temporarily for special jobs)

d. The universal priesthood of the believer.

e. Every believer is an ambassador for Christ, therefore every believer represent s Christ on the earth. Therefore every believer is in full time Christian service.

f. The intensification of the angelic conflict.

g. A supernatural way of life with a supernatural means of execution.

h. A completed canon of scripture with every bit of divine revelation in writing. No extra biblical revelation once the canon is completed.

7. An illustration of Christ and the Church which comes from the right man, right woman doctrine. So the relationship between Christ and the Church is illustrated by the doctrine of right man, right woman, Ephesians 5:25-32.

Bob used to go to ecclesia, which was various groups of Phi Delta Gamma (I think that was it). Bob’s father was one of the leaders of this.

“who,” the relative pronoun hos referring to the Lord Jesus Christ. The antecedent of hos is Jesus Christ.

“is,” again we have the present active indicative of eimi (εἰμί) [pronounced eye-ME], “who keeps on being.”

“the beginning,” this is interesting because the noun here is archê (ἀρχή) [pronounced ar-KHAY]. The word “beginning” here is a little different from John 1:1. Here it refers to the first cause, it is used for the ultimate ruler, “who keeps on being the first cause [of the Church].” He is not only the supreme ruler of the Church, the head, but He is the first cause.

“the firstborn from the dead,” the first cause goes to the cross where He purchased His body, the Church. The firstborn refers to His double portion and all other factors of leadership, prôtotokos (πρωτοτόκος) [pronounced proh-tot-OK-oss] which refers to three things: rulership, priesthood, and double portion. Hence, this is the privilege of leadership. Under the privilege of leadership Christ is the ruler of the Church, He is the high priest of the Church, and He has a double portion in the body of Christ.

“from the dead” is literally, “out from the source of the dead,” ek, the preposition meaning out from the source of, and nekros (νεκρός) [pronounced nehk-ROSS] refers to the physical death of Christ. It is interesting to note that nekros (νεκρός) [pronounced nehk-ROSS] generally refers to the physical death of Christ; thanatos (θάνατος) [pronounced THAH-nah-toss] refers to the spiritual death of Christ on the cross. There is often a distinction. Some passage do not make a distinction but some passages do. This is physical death; resurrection is out from physical death. The resurrection gives Christ the privilege of the firstborn. There is only one member of the human race who has been resurrected, Christ the firstfruits. No one else at this time. There has been enough elapse of time to establish, therefore, He is the firstborn of the Church. He is the first person of the Church to have a resurrection body and that gives Him the firstborn privileges.

“that” introduces a purpose clause, hina (ἵνα) [pronounced HEE-na]; “he might have,” aorist middle subjunctive of ginomai which means to become something you were not before. Jesus Christ before and in eternity was God. Now He has become something else to the Church. The aorist tense is a constantive aorist (there is also the ingressive aorist and the culminative aorist), it means he always will be. The middle voice: the subject is benefitted by the action of the verb, the subject acts upon himself.

“the preeminence,” present active participle of prōteúō (πρωτεύω) [pronounced prote-YOO-oh] which means to have the highest or first rank — “that he might become the holder of the highest rank.”

Colossians 1:18 And he is the head of the body, the church; himself who is the first cause of the church, the privileged firstborn out from the dead; that he might become the holder of the highest rank [in the Church].

Colossians 1:19 For God was very pleased to have all of [His] fullness dwell in Christ [See 2:9],

Verse 19, “For” is the Greek word hóti (ὅτι) [pronounced HOH-tee] which is the word for “because.” Because Christ is the focal point of the Father’s plan we have the following three verses.

“it pleased,” aorist active indicative of eudokeô (εὐδοκέω) [pronounced yoo-dok-EH-oh]. The word actually means to be pleased, to determine or to resolve. Here it means to determine.

“that,” used to express a purpose clause. The word is coming from he infinitive; “all,” the subject of the infinitive; “the fullness,” this gives us our technical word that summarizes everything that we have had about Jesus Christ , plêrôma (πλήρωμα) [pronounced PLAY-roh-mah]. The word generally means “fullness” and that is the way it is translated here. While it is a word which is technical in the vocabulary and theology of Christianity it was also technical in the field of gnosticism. In gnosticism it was used for the word for heaven. It is used here for that which fills to the point of completion, that is, the sum total of something. It should be translated here “the quintessence of blessing.”

“Because in him [Christ] he [the Father] determined that all [the quintessence of blessing] should dwell,” aorist active infinitive of katoikéô (κατοικέω) [pronounced kah-toy-KEH-oh] which means to have permanent residence. The aorist tense is the point of time at which the believer takes in doctrine. The active voice indicates that the subject, Jesus Christ, is the quintessence of divine blessing and happiness. The infinitive expresses God’s purpose in eternity past.

Colossians 1:19 Because in him [Christ] he [God the Father] has determined with pleasure that all the quintessence of blessing and happiness should have permanent residence [in Christ].

All blessing, all happiness, everything worthwhile in Christ in time is related to the person of Jesus Christ.

In order to orient to this principle a doctrine is used as the background: reconciliation. We orient to the plan of God through the doctrine of reconciliation.

Colossians 1:20 and through Him to reconcile all things to Himself, whether things on earth or things in heaven. He made peace [with mankind] through the [sacrificial] blood of Christ’s [death on the] cross,

Verse 20, “And having made peace through the blood of his cross.” Since the quintessence of grace resides in Christ, since all the fullness of being a saviour resides permanently in the person of the Lord Jesus Christ as the God-Man, therefore the importance of the doctrine of reconciliation whereby Jesus Christ removes the barrier between God and man.

“having made peace” is an aorist active participle of a compound verb, eirēnopoiéō (εἰρηνοποιέω) [pronounced i-ray-nop-oy-EH-oh]. Poieô (ποιέω) [pronounced poi-EH-oh] means to make or to do; eirênê (εἰρήνη, ης, ἡ) [pronounced eye-RAY-nay] means peace. So it literally means to make peace or to establish harmony between two parties, generally two parties that are at war with each other. This is the concept of the doctrine of reconciliation. The two parties at war in this concept are God and man. Man is reconciled to God on the basis of the work of Christ on the cross. Therefore reconciliation is the removal of the barrier between God and man. Christ on the cross removed the barrier so that man is brought into eternal relationship with God. This is an aorist participle and the action of the aorist participle precedes the action of the main verb. “Having made peace” is the main verb.

“through his blood,” dia plus the genitive of haima (αἵμα) [pronounced HI-mah]. The greatest problem with the use of the word “blood” in the Bible is the detrimental influence of Romanism. The Roman Catholic church has taken the concept of the blood and turned it into a form of mysticism. This mysticism has been adopted by fundamentalist Christianity without really giving much thought to the subject. As a result, today we have a whole generation of fundamentalist preachers who can give a half-dozen clichés about the blood but they cannot give any biblical concept of the blood.

“by him,” dia plus the genitive of autos (αὐτός) [pronounced ow-TOSS]. That means “through him,” and it is in the emphatic position and means through him and only through him.

“to reconcile,” the aorist active infinitive of apokatallássō (ἀποκαταλλάσσω) [pronounced ap-ok-at-al-LAWS-so]. Apó (ἀπό) [pronounced aw-PO] is the preposition of ultimate source; katallassw means to change, exchange, or reconcile. Combined together, apokatallássō (ἀποκαταλλάσσω) [pronounced ap-ok-at-al-LAWS-so] means to reconcile from the ultimate source of self, therefore to transfer from one state to another which is completely different. Eventually the etymology of this verb becomes technical in Christian vocabulary and in Christian doctrine. It is a technical verb for the work of Christ in salvation, the work of Christ whereby He removes the barrier between God and man so that man is brought into spiritual harmony and spiritual fellowship with God forever. The aorist tense is a reference to the point of the cross and is a constantive aorist. All of this occurred on the cross. The active voice: the subject is Jesus Christ, he produces the action of the verb. Jesus Christ removed the barrier between God and man. The infinitive expresses purpose. God’s purpose in this infinitive is understood by going back to verse 19.

“all things,” ta panta, “the all things.” This refers both to elect angels and regenerate mankind. Reconciliation is the crossroads of the angelic conflict.

“unto himself,” eis (εἰς) [pronounced ICE] plus the reflexive pronoun autos (αὐτός) [pronounced ow-TOSS], “toward himself.” Autos (αὐτός) [pronounced ow-TOSS] is used here as an intensive pronoun. The intensive pronoun always emphasizes identity in the Greek. Here is an emphasis on the identity of Jesus Christ as the God-Man, the only saviour, and the unique person of the universe.

“by him” is dia plus the genitive of autos (αὐτός) [pronounced ow-TOSS], “by himself.”

“things in earth” refers to mankind; “things in heaven” refers to angelic creation.

Colossians 1:20 And through Him [God the Father] to reconcile the all things to Himself, having made peace through the blood of his cross, through Him and only through Him; whether things on earth or things in the heavens. (This translation following the word order of the Greek)

The peace treaty is not good until we have ratified it (signed it); meaning, believing in Jesus Christ.

The word translated reconcile means to move from one position to another position.

Colossians 1:21 And though you were once estranged [from God] and were enemies [of His] in your mind because of your evil deeds,

Verse 21, “And you” is a plural proleptic pronoun in the emphatic position, “And you all.” This is in the accusative case and becomes the subject of the aorist infinitive which is the word “present.” Technically the accusative with the infinitive is not properly the subject of the infinitive but is called the accusative of reference and is used to describe persons connected with an action. You are now connected with an action because you are a believer. The action is the cross.

“that were,” the present active participle of eimi (εἰμί) [pronounced eye-ME], you kept on being something in the past.

“alienated,” perfect passive participle apallotrióō (ἀπαλλοτριόω) [pronounced ap-al-lot-ree-OH-oh]. Alienated here means to be in a state of enmity.

“and enemy,” echthros (ἐχθρός) [pronounced ehkh-THROSS] in the plural, one of the stronger words for enemies in the Greek language. You and I as unbelievers are the enemy of God. Every unbeliever is the enemy of God — by action, but also in his mentality.

“enemies in your mind,” “hostile in your thinking,” dianoia (διάνοια) [pronounced dee-AN-oy-ah]. Unbelievers are the enemies of God, Romans 5:10; Ephesians 2:11-15. This hostility and alienation is found in the mind and is caused by the unbeliever’s negative volition toward the gospel, as per 2Peter 2:20-22. This passage refers specifically to the gospel in epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] form being rejected. Therefore the attitude of mind or thought pattern of the human viewpoint results in negative volition toward the gospel and eventually emotional revolt of the soul in the unbeliever, and eventually reversionism. But this is true of these people, the Colossians, only to the extent that it is a past part of their biography; it is not true.

“by wicked works,” en plus the instrumental of ponêros (πονηρός) [pronounced pon-ay-ROSS]. The instrumental indicates means, “by means of wicked [worthless] works.” In other words, by human good. Human good is produced from human viewpoint as well as the area of strength of the old sin nature. Hostility of thinking toward God produces human good.

“yet now,” nuni de means “but now.” Contrast between saved and unsaved. Now on the other side of the barrier.

“hath he reconciled,” aorist active indicative of apokatallássō (ἀποκαταλλάσσω) [pronounced ap-ok-at-al-LAWS-so].

Colossians 1:22 yet now God has reconciled [you] to Himself through the death of Christ’s physical body in order to present you holy, without fault and free from just blame before Him [on judgment day],

Verse 22, “In the body of his flesh through the death.” “In the body of his flesh” is not quite correct, it is “by means of the body of his flesh,” en plus the instrumental of sōma (σμα) [pronounced SOH-mah]. Christ had to have a human body to reconcile man to God or to remove the barrier.

“of his flesh,” the genitive of sarx (σάρξ) [pronounced sarx], and this is a genitive of description. Christ was true humanity. Now we come to one death only, we do not have death in the plural here.

“through death,” dia plus the genitive of thanatos (θάνατος) [pronounced THAH-nah-toss] which only refers to one death, His spiritual death. When it comes to His physical death we have nekros (νεκρός) [pronounced nehk-ROSS].

“to present you,” here is the objective, the aorist active infinitive of paristêmi/paristanô (παρίστημι/παριστάνω) [pronounced par-IHS-tay-mee/par-is-TAHN-oh] . This word is used in Romans 12:1 for presenting your body a living sacrifice, here is means to consecrate. The aorist tense means to present or consecrate in the point of time when you believe because 36 things are accomplished at that moment which consecrates you. The active voice means that Christ does this through removing the barrier, and the infinitive denotes God’s purpose. It is God’s purpose that at the moment we believed everything that we would need for salvation would exist at that moment. So salvation is never an issue again.

“holy,” hagios (ἅγιος) [pronounced HA-gee-oss] means set apart, what God did at the point of salvation; “unblameable,” the accusative plural of amômos (ἄμωμος) [pronounced AM-oh-moss] which means without blame; “unreprovable” or literally, “irreproachable,” anénklētos (ἀνέγκλητος) [pronounced an-EHNG-klay-toss].

“in the sight of him,” “in the presence of him,” katenôpion (κατενώπιον) [pronounced kat-en-OH-pee-on]. All of us are katenôpion (κατενώπιον) [pronounced kat-en-OH-pee-on] at the point of salvation, “in the presence of him.”

Colossians 1:22 But now he has reconciled in the body of his flesh through the death [spiritual], because in him [Christ] he [the Father] has determined with pleasure to present all of you consecrated, without blame, irreproachable, in his presence.

This verse must be linked with verse 19. Take the last phrase in verse 21, “but now he has reconciled in the body of his flesh through death,” then we have to put a parenthesis in here, which is verse 19 — “because in him [Christ] the Father has determined with pleasure” to do all the things of verse 19,20,21, 22. The infinitive needs a main verb, which goes all the way back to v. 19.

12 04/16/1972 Col. 1:23–25 Independent groups outside the local church. Pressure in the ministry; gift of pastor–teacher

Colossians 1:23 [This will happen] if you continue in the faith [Note: This means either “continue to observe God’s teaching” or, “continue to believe”], firmly grounded and established, and not moved away from the hope offered by the Gospel message, which you have heard and which was preached to people throughout the entire created world under heaven. I, Paul, was made a minister of this Gospel,

Verses 23 to the end of the chapter deal with the communicators of the plan of God. This passage is parallel to the one found in Ephesians chapter four, verses 11-13, where we have the purpose of the ministry.

Verse 23, the purpose of the gift of pastor-teacher. “If” indicates a first class condition here, ei plus the indicative mood. The first class condition here means the prodasis is true or assumed to be true.

“ye continue,” the present active indicative from the compound verb epiménō (ἐπιμένω) [pronounced ep-ee-MEHN-oh]. Ménô (μένω) [pronounced MEH-noh] means to abide; epi means “upon.” Put the two together and it means to prolong your stay, to persist in something. Here is means to persist. The idea here is to persist in the daily function of GAP.

“in the faith” is the locative of pistis (πίστις) [pronounced PIHS-tihs], and it has with it the definite article. This means doctrine, that which is believed. “If you persist in the doctrine,” first class condition, (and you do). This is going back to the fact that they are taking in Bible doctrine every day in the first century. The purpose of the ministry is to communicate doctrine daily. ICE communication is vitally necessary for a daily intake of the Word of God. The purpose of the ministry is not to run around and do things, but to communicate the Word of God to the flock, or any portion of the flock who is positive. So the shepherd feeds the sheep. That is his responsibility. The sheep, then, must persist in doctrine.

“grounded,” perfect passive participle of themelioô (θεμελιόω) [pronounced them-el-ee-OH-oh] which means to lay a foundation. Having laid a foundation refers to the communication of basic doctrine and the simpler doctrines on which the deeper doctrines are constructed. The perfect tense means that you start out with simpler things and move to complex things. This is laying the foundation, “having laid the foundation.” The passive voice indicates that Bible doctrine received is a foundation for learning more Bible doctrine. The participle indicates the principle. As you begin to learn Bible doctrine your life becomes stabilized.

“settled,” an adjective, hedraios (ἑδραος) [pronounced hehd-RYE-oss] which means stabilized, “both stabilized.” This is an adjective form which gives it great emphasis. Stability is important in life and it is necessary really to advance in Bible doctrine. There comes a point in your life when you as a believer have been taking in doctrine regularly and you have learned basically the simpler doctrines of Christianity. Once you have learned these you must have out of that a stability that makes you go on. You do not move on into advanced doctrine without stability, you do not remain consistent without stability. It takes stability to stick it out because in advanced doctrine there are many things which are not of personal interest to you at the moment, they have no apparent application at the moment.

“and not moved away,” the present passive participle continues the verb line here. The word here is metakinéō (μετακινέω) [pronounced met-ak-ee-NEH-oh]. Meta means with, or toward here; kinéō (κινέω) [pronounced kihn-EH-oh] means to move. We also have with it the negative mê, and the combination of the negative and the two words, the preposition and the verb found in the compound verb, mean “not to swerve,” “and not swerving.” Unstable people swerve away after they get basic doctrine. The real issue as to whether you are going to move on in the Christian life is determined after you learn basics or have some concept of basics. At that point you either swerve off into reversionism or its equivalent, or you persist in the daily function of GAP. It takes stability for stability becomes necessary to stay with it. Unstable people swerve; stable believers keep going with Bible doctrine.

“from the hope,” the preposition is apó (ἀπό) [pronounced aw-PO] which is ultimate source, and elpís (ἐλπις) [pronounced el-PIS] which really does not mean hope, it means “confidence,” “from the ultimate source of the confidence of the gospel.”

“the gospel,” the good news concerning the fact that when Christ was on the cross our sins were poured out upon him and they were judged, and that this was the work of Christ in salvation. Faith must have a working object and Christ is the working object of faith in salvation. This is compatible with grace, Ephesians 2:8,9. So grace means Christ did the work. Faith means man in appropriating the work of Christ cannot do any work. But this says “the confidence of the gospel.” Grace is the confidence of the gospel, and grace is a continuing factor in our realisation and in reality as we function daily under GAP. So GAP makes grace a reality.

Colossians 1:23 If you persist in the doctrine having laid the foundation, being stabilized and not being swayed away from the ultimate source of confidence in the gospel.

“which ye have heard,” a reminder that all sheep learn through hearing. Someone teaches. “Which” is a relative pronoun referring to the gospel; “ye have heard” is an aorist active indicative of akoúô (ἀκούω) [pronounced ah-KOO-oh]. This means to hear and recognize the authority of, to hear and to concentrate. The aorist tense is a constantive aorist, it takes into account that you heard today, tomorrow, the next, the next, and so on , and they are all gathered into a single whole. The active voice: every believer priest must GAP it for himself. The indicative mood indicates the reality of the availability of doctrine and the reality of positive volition toward it.

“and was preached,” aorist passive participle from kêrussô (κηρύσσω) [pronounced kay-ROOS-so] which means to be publicly proclaimed. The aorist tense means that the principle of the gospel you have heard many times. The passive voice: you received this information; “to every creature,” “to all creation.” The gospel has been proclaimed to all creatures, mankind. This is en plus the locative and indicates that “creatures” here are of a special kind — mankind. In every generation everyone has a chance to hear the gospel.

“under heaven” is literally, “under the heaven” referring to planet earth where man lives as an extension of the angelic conflict.

“whereof” is literally, “in which”; “I Paul,” egó (ἐγώ) [pronounced eg-OH] Paûlos (Παλος) [pronounced POW-loss], the human author of this epistle; “am made a minister.” He wasn’t made a minister, he became one — the aorist middle indicative of ginomai which means to become a minister. Paul became a minister in a special way, but how do ministers become ministers today? First of all they are sheep in a congregation. But at the point of salvation they had a spiritual gift of pastor-teacher. This does not in any way distinguish them from the other sheep except that only males have it. Once this gift is there, for it to develop there must be the function under GAP. So this sheep, like other sheep, GAPs it to a certain point where he begins to get an ECS. Then he keeps on GAPing it and learns one day that he has this spiritual gift. He learns it in a local church. He goes from sheep to pastor through the function of doctrine. he has to persist in doctrine like everyone else. Every believer to reach the place where God wants him must take in doctrine.

The word “minister” is different from “pastor.” The word is diakonos (διάκονος) [pronounced dee-AK-on-os] and it means a pastor functioning.

Colossians 1:24 Now I rejoice in [spite of] my sufferings for your sake, and I am filling up [i.e., completing] in my physical body what was lacking in the afflictions Christ endured for His body’s sake, the church,

Verse 24, the attitude of the ministry. What kind of an attitude must a pastor have? Because of his intense preparation and because of something else that is required of him his attitude is described by the word chairô (χαίρω) [pronounced KHAI-row], “rejoice.” The word “who” is not found in the original. He says, “Now I rejoice,” there is no “who rejoice.” Instead of “who” there is nun, an adverb which means “now.” “Having become a minister I now rejoice.” The present active indicative indicates he keeps on rejoicing — chairô (χαίρω) [pronounced KHAI-row] is to have +H.

Notice the area in which Paul has +H, “in my sufferings.” It is inevitable that a pastor will suffer on behalf of the congregation. We have the preposition en plus the locative plural of pathêma (πάθημα) [pronounced PATH-ay-mah], “in the sphere of my sufferings.”

“for you,” literally, “on your behalf,” hupér (ὑπέρ) [pronounced hoop-AIR] humôn (ὑμν) [pronounced hoo-MONE]. He suffers on behalf of the congregations. This phrase also has a specialized sense. It means that Paul’s first Roman imprisonment now becomes something of personal benefit to the Colossians. Remember that Paul suffered the Roman imprisonment because he violated his pastoral responsibilities, because he went to the wrong place.

“and fill up,” the present active indicative of antanaplēróō (ἀνταναπληρόω) [pronounced an-tan-ap-lay-ROW-oh]. This is taken from the preposition anti, “instead of” or “against”; a)na means “again.” (Plêroô (πληρόω) [pronounced play-ROH-oh] means to fill up a deficiency, to fully possess, to fully influence, to fill with a certain quality) This means to take one’s turn to fill up a deficiency, to take one’s turn to fill up with a certain quality, to take one’s turn to fully influence. it means that from the beginning of time God has provided communicator’s of doctrine to fill up the deficiency, to fill with a certain quality, to fully influence believers with Bible doctrine. In the Old Testament these people were called prophets, and priests also taught the written Word. In the New Testament we have apostles and pastors, and Paul takes his turn again to communicate the doctrine. This is what he is saying. So “fill up” here, antanaplēróō (ἀνταναπληρόω) [pronounced an-tan-ap-lay-ROW-oh], means to take his turn once again. he has recovered from reversionism.

“that which is behind” are the things lacking. it is now Paul’s turn again, as he writes Colossians, to take up the slack. This is an accusative plural from hustérēma (ὑστέρημα) [pronounced hoos-TEHR-ay-mah] and it means “the things lacking.” The deficiency in Colosse is doctrine.

“of the afflictions,” genitive plural of qliysij and it means “pressures.” This is a genitive of reference and it means with reference to the pressures of Christ. In other words, the deficiency here refers to a doctrinal deficiency, to meet the same pressures which Christ met during the incarnation. Note that thlipsis (θλίπσις) [pronounced THLIP-siss] does not refer to the cross but to the pressures Christ endured prior to the cross; “of Christ,” tou Theou, and he faced them in doctrine.

“in my flesh,” this refers to Paul’s human body in phase two. Paul was not removed by his reversion, he did not suffer the sin unto death. He is still in the flesh and therefore in the flesh he is going to continue his ministry.

“for his body’s sake,” hupér (ὑπέρ) [pronounced hoop-AIR] tou sōma (σμα) [pronounced SOH-mah]toj a)utou. Hupér (ὑπέρ) [pronounced hoop-AIR] means “on behalf of” his body’s sake. The body here refers to the Church on earth. The body on earth needs doctrine; a body needs food; the body of Christ on earth needs food. The main ingredient of the body of Christ on earth is the feeding of food and this is accomplished through the pastor.

Colossians 1:24 Now I rejoice in the sufferings on your behalf, and fill up in turn the deficiency with reference to the pressures of Christ in my flesh on behalf of his body, which is the Church.

This brings us now to the dispensational orientation to the ministry. Paul now understands that he must become dispensational in his teaching.

Colossians 1:25 I was made a minister of the church according to the task given to me by God to fully present His message to you,

Verse 25, “Whereof” is a genitive singular form of the relative pronoun hos and it should be “Of which.” This is in the feminine gender, so we go back and look for a feminine noun as its antecedent. it is ekklêsía (ἐκκλησὶα) [pronounced ek-klay-SEE-ah] of the previous verse. “The body [His Church] of which.”

Now he repeats, “I am made a minister,” the aorist middle participle of ginomai, “I have become.” The aorist tense means that once and for all this is his job. This is the point of time when he received his spiritual gift. he went through the training and eventually was recognized, but this whole thing is taken out of time and perpetuated forever. Paul always had the gift. The middle voice means that Paul has it himself and he is benefitted. The indicative mood is the reality of the authority of the one who has the gift of pastor-teacher.

“minister,” diakonos (διάκονος) [pronounced dee-AK-on-os], which means he has the responsibility of ministering to these people as long as he lives.

“according to,” the preposition kata which denotes norm and standard. Kata meant “down” originally, and still does under certain circumstances. It often means “with reference to.” When it is translated “according to” it means according to the norm or standard.

“of the dispensation of God,” the word “dispensation” is oikonomia (οἰκονομία) [pronounced oy-koh-nohm-EE-uh] which refers to an historical period of time from the divine viewpoint. God has divided history into sections and the divine outline of history is the dispensational teaching. The genitive is of possession here and it is “the dispensation of the God,” o( theos (θεός) [pronounced theh-OSS]. God owns the dispensations, they belong to Him.

“which,” there is no “which” in the original. It is an aorist passive participle of didômi (δίδωμι) [pronounced dihd-OH-mee] and should be translated “having been given.” The aorist tense, again, goes back to his spiritual gift. The passive voice: he received it.

“for you,” now we have eis (εἰς) [pronounced ICE] which is directional, “on behalf of you, for you, for the purpose of you.” Paul was given doctrine under his gift for the purpose of communicating. So we have the concept of “for the purpose of communicating it to you.”

“to fulfill” is the communication word here, the aorist active infinitive of plêroô (πληρόω) [pronounced play-ROH-oh]. The constantive aorist here is the time when doctrine is taught. The active voice: the pastor does the teaching. The infinitive: it is God’s purpose to teach. To fulfill the ministry is to study and teach.

Plêroô (πληρόω) [pronounced play-ROH-oh] means four things: a) to fill up a deficiency; b) to fully possess. God intends for you to fully possess doctrine in order that you might communicate it to others; c) to fully influence. God intends that the pastor-teachers influence will be in the teaching of the Word; d) it also means to fill with a certain quality and doctrine is the quality which fills the sheep when the pastor teaches.

“the word of God,” a reference to Bible doctrine. Bible doctrine must be taught to the congregation.

Colossians 1:25 Of which [Church Age] I have become a minister according to the standard of the dispensation of God, having been given to you [for your advantage] for the purpose of communicating it to you to fill up the deficiency of the Word of God.

13 04/30/1972 Col. 1:26–29 Doctrine of pastor–teacher; doctrine of the mystery.

Colossians 1:23 If you persist in the doctrine having laid the foundation, being stabilized and not swerving from the ultimate source of confidence in the gospel, having been publicly proclaimed to all creation under heaven in which I, Paul, have become a minister. .

Colossians 1:24 Now I rejoice in the sufferings on your behalf, and fill up in turn the deficiency [which is doctrine] the things which are lacking [doctrine] with reference to the pressures of Christ in my flesh on behalf of His body, which is the Church.

A passage which summarizes the general function of the pastor-teacher — Ephesians 4:11 There are many in the congregation who seem to think that they have the gift of pastor-teacher. No one becomes a pastor without the spiritual gift of pastor-teacher. The gift is a sovereign act of the 3^rd Person of the Trinity.

“And he gave some” refers to a few people in the Church Age. This indicates a specialized gift to implement the deficiency of doctrine — “apostles” before the canon of scripture was completed and every writer of the New Testament was either an apostle or one closely associated with an apostle, like Luke; “and prophets,” the communication gift taken from the Old Testament which was temporary until the New Testament was completed; “some evangelists” — the communicators of a special type of doctrine, namely the gospel, and therefore a specialized gift without authority in the local church. The evangelist has no authority in the local church.

Ephesians 4:11 And he gave some apostles and prophets, some evangelists and pastors and teachers;...

Then the gift which is pertinent to our study in Colossians, “and pastors and teachers.” The word “and” here is really like a Greek hyphen, it means “pastors-teachers.” The word “pastors” is the accusative plural of poimên (ποιμήν) [pronounced poy-MANE] to indicate there is more than one in the Church Age, and the word simply means “shepherd.” The sheep are believers on earth and the shepherd has charge or authority over them. The word “teacher” indicates the function — didaskalos (διδάσκαλος) [pronounced did-AS-kal-oss] which means to teach a group. In this way the privacy of the individual believer priest is protected. So the two words go together. One is the function of the ministry and one is the authority of the ministry. The pastor-teacher is the final authority and his only job is communication. This requires study. The pastor-teacher is studying all of the time. The more you study, the more you have to study. Most believers have a specific time for their job; they are on the job for a period of time, and then not. The pastor-teacher is on the job 24 hours a day and there is no change from that. A small amount of time is allotted for sleep, and the rest of the time is study and teach, study and teach.

The pastor-teacher does not run around to hospitals, he does not pat heads; he is not in public relations. He is the chief policy maker in the church.

Ephesians 4:12, we have three prepositional phrases denoting the purpose of the ministry. First of all we have pros. The next two are eis (εἰς) [pronounced ICE] prepositions. The first one has to do with face to face teaching, prós (πρός) [pronounced pros] plus the accusative means face to face with. The word “perfecting” is katartismós (καταρτισμός) [pronounced kat-ar-tis-MOSS] and means to train for combat. The combat, of course, is the spiritual combat in the angelic conflict, as well as the one in the devil’s world. Face to face has to do with the training. It is the responsibility of the pastor-teacher to communicate so that believers are equipped for the combat. The next prepositional phrase is found with eis (εἰς) [pronounced ICE] which denotes reference and amplifies the function of GAP, “for the work of the ministry.” E)rgon here refers to the function of divine good based on Bible doctrine. Faith must have a working object in phase two and doctrine is the working object. The ministry here refers to the function of every believer. Every believer is in full-time Christian service. He must function on doctrine, the communication of that doctrine is the responsibility of the pastor-teacher. The third phrase is also an eis (εἰς) [pronounced ICE] phrase, “for the edifying of the body of Christ,” and this is a reference to the building of the ECS.

Ephesians 4:12 Face to face with the training and equipping of the saints for combat, for the production of the ministry for the edification of the body of Christ.

All of these things are totally dependent upon communication. It is the responsibility of the pastor-teacher to do this communicating. There is one classroom, the local church. There is one communicator, the pastor-teacher.

Verse 13, the objective of these communication gifts continue. “Till” is an adverb, mexri. It means there are certain goals that can be reached in time and the adverb tells is this story; “we all” refers to all believers. The word “come” is not correctly translated, it is katantáō (καταντάω) [pronounced kat-an-TAH-oh] and it means to cross the goal line, to arrive at the objective.

“in the unity” is “with reference to the unity.” The word “unity” here means consistency, consistency in the intake of doctrine and the use of doctrine; “the faith” is the whole system of doctrine.

“and of the knowledge,” epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. This is occupation with the person of Christ; “of the Son of God.”

“unto a perfect man,” literally, “a mature nobleman,” eis (εἰς) [pronounced ICE] anêr (ἀνήρ) [pronounced ah-NAIR]. Then again we have eis (εἰς) [pronounced ICE], “unto the measure,” the standard, the extent, the stature. This connotes full age, prime of life, it refers to the ECS of Christ; “of the fullness of Christ,” again refers to the ECS.

Ephesians 4:13 Until we all arrive at the objective with reference to the unity of the doctrine, and [occupation with Christ] the full knowledge of the Son of God, unto [the objective] a mature nobleman, unto the standard of the maturity of the full development of Christ.

Every believer has his right pastor and you simply stick with him as you grow. Whether you grew up in a specific church or not, that is irrelevant. No pastor can communicate without his right congregation.

Why must I have a pastor-teacher? Why must I have authority over me? I am a priest, an ambassador for Christ? Why must there be someone between me and heaven?

Colossians 1:26-27, in two verses, the reason why all of your life you are going to be under a pastor-teacher. In the Church Age, there is just one earthly authority, the right pastor.

Colossians 1:26 [This message is] the secret which has been kept hidden throughout the ages and generations, but has now been revealed to God’s saints [i.e., His holy people],

Verse 26, the reason is found in the first word “mystery,” mustêrion (μυστήριον) [pronounced moos-TAY-ree-on]. “The word of God” in the previous verse is the mystery. The noun mustêrion (μυστήριον) [pronounced moos-TAY-ree-on] was originally used to depict the doctrines and the secrets of one of the Greek fraternities of the ancient world. Here it refers to the classification of doctrine pertaining to the Church Age. The whole system of doctrine pertaining to the Church Age was totally unknown by any Old Testament prophet. No one in Old Testament times knew anything about the Church Age or could communicate it verbally or in written form. Therefore during the entire course of the Church Age there is an entire new realm of doctrine to be learned, and here is the responsibility of the pastor-teacher. The doctrine of the mystery is basically found in three passages: Colossians 1:26,26; Romans 16:25,26; Ephesians 3:1-5.

“which hath been hid” is a perfect passive participle of the verb apokruptô (ἀποκρύπτω) [pronounced ap-ok-ROOP-toh]. This is a compound verb, apó (ἀπό) [pronounced aw-PO] is the preposition of ultimate source; kruptô (κρύπτω) [pronounced KROOP-toh] means to hide. It means to conceal or hide from the ultimate source, therefore it means to conceal. It is in the perfect tense and the passive voice, it should be translated “having been concealed.”

“from ages,” apó (ἀπό) [pronounced aw-PO] tôn aiôwnôn, “from the ages.” This means from the ultimate source of the ages and that means all previous dispensations. Aiônôn means ages prior to the Church Age. Not only was it hidden from the two previous dispensations but it was also hidden “from generations,” apó (ἀπό) [pronounced aw-PO] plus the genitive plural of genea (γενεά) [pronounced ghen-eh-AH] which means generations, sometimes a race. No generation prior to the Church Age understood the mystery doctrines of the Church.

“but now,” a very dramatic conjunction, nun de. De is set up here as a particle. While it is generally a suffix type particle it is used here to set up a great contrast, especially when you have with it the adverb nun. We have a contrast between the Church Age and all previous dispensations.

“is made manifest,” aorist passive indicative of phaneroô (φανερόω) [pronounced fan-er-OH-oh] which means to reveal. The aorist tense is constantive. One of the first responsibilities of every pastor-teacher is to deal with his congregation in the field of Church Age doctrine. The passive voice: these things have received revelation in the New Testament epistles. The indicative mood is the reality of the revelation of this kind of information.

Matthew, Mark and Luke are not dealing with the Church Age, they are dealing with the interruption of the Jewish Age. It is the epistles of the New testament that deal with the Church Age. Acts is primarily historical.

“to his saints,” the word “saint” again indicating full time Christian service.

Colossians 1:26 The mystery having been concealed from the ages [dispensations] and from the generations, but now has been revealed to his saints.

Colossians 1:27 He was pleased to make known to these people the wealth of His splendor among the Gentiles; this hidden secret, which is Christ among you, [is] the hope of being honored [i.e., in heaven],

Verse 27, “To whom” is a dative plural relative pronoun going back to the word “saints.” All of these verses are linked. The relative pronoun hos refers to the saints. Every believer is a saint, the word “saint” means union with Christ.

You cannot orient to the Christian life apart from the doctrine of the Church Age. These other organizations do not teach the doctrine of the Church Age. Non-church organizations are not designed to bring people to spiritual maturity. When the pastor-teacher does not do his job, then he is on a double curse.

“God,” ho theos (θεός) [pronounced theh-OSS], “the God,” a reference to God the Father; “would,” the aorist active indicative of thélô (θέλω) [pronounced THEH-loh], “desired.” Here it actually means decreed. The aorist tense refers to eternity past. he decreed that this doctrine would be made known in the Church Age, and He decreed that it would be made known by pastor-teachers. “make known,” aorist active infinitive of gnôrizô (γνωρίζω) [pronounced gnoh-RID-zoh], a principle-type verb. He decreed in eternity past to make this information available, it what it means. Here is the principle of revelation. it is God’s decree to reveal the mystery doctrine to the saints in the Church Age. This is fulfilled through the function of GAP in a local church under the teaching ministry of a pastor-teacher.

“what is the riches,” ti to ploutos (πλοτος) [pronounced PLOO-toss], “what the riches.”

“of the glory,” thj doxa (δόξα) [pronounced DOHX-ah]j. “The riches” refers to doctrine. Remember that once you are saved you have to change your scale of values. Wealth lies in doctrine. The wealth you accumulate is Bible doctrine in your soul; “of the glory,” the genitive of doxa (δόξα) [pronounced DOHX-ah] means the doctrine in your ECS.

“of this mystery,” genitive of possession. The mystery doctrine possesses the glory of the ECS when there is the daily function of GAP.

Notice that the Jews no longer have a monopoly on doctrine as they did in Old Testament times, “among the Gentiles,” en plus the locative of ethnos (ἔθνος,ους,τό) [pronounced EHTH-noss] indicates the Gentiles are now in.

“which is,” present active indicative of eimi (εἰμί) [pronounced eye-ME], “which keeps on being.”

“Christ in you, the hope of glory.” It is true that the moment you are saved Christ, along with the Holy Spirit, comes to indwell you. The indwelling of Christ is taught, first in John 14:20 where Jesus anticipated it; Galatians 2:20; Romans 8:10; 2Corinthians 13:5. This is a true doctrine, but here in verse 27 “Christ in you” does not refer to the indwelling of Christ, it refers to the ECS. “Christ in you, the confidence [rather than the hope] of the glory [ECS].”

Colossians 1:27 To whom the God decreed to make known what the wealth of the glory of the mystery in the Gentiles [believers] which keeps on being Christ in you [ECS] the confidence of the glory [ECS].

So the whole mystery doctrine is designed to erect an ECS, to give you a confidence in the devil’s world and in the unseen conflict, the angelic conflict.

Colossians 1:28 We proclaim Him, warning and teaching every person with all wisdom, so that we may present every person [to God] complete in [their fellowship with] Christ,

“Whom,” a relative pronoun referring to Jesus Christ; “we preach,” the present active indicative of katangéllō (καταγγέλλω) [pronounced kat-ang-GHEHL-low], another communication verb. Kata means norm or standard; aggellô means to announce or communicate. Here it means to solemnly proclaim. “Jesus Christ whom we announce according to a norm or standard, and therefore solemnly proclaim.”

“warning,” the present active participle nouthetéō (νουθετέω) [pronounced noo-thet-EH-oh]. Warning comes from two words here: noús (νούς) [pronounced noose], the mind; tithêmi (τίθημι) [pronounced TIHTH-ā-mee], to place. So to put in the mind means to warn. it means also to warn with a view toward correcting something.

“every man,” all mankind. There is a phase of the message for all mankind, which is the gospel.

“in all wisdom teaching,” the present active participle of didaskô (διδάσκω) [pronounced did-AS-koh], constantly teaching in public assembly. The word for wisdom here means doctrine in the right lobe, sophia (σοφία) [pronounced sohf-EE-ah]. It is a part of a prepositional phrase and is in the locative case, en plus the locative of sophia (σοφία) [pronounced sohf-EE-ah].

“that” introduces a purpose clause; “we may present,” aorist active subjunctive of paristêmi/paristanô (παρίστημι/παριστάνω) [pronounced par-IHS-tay-mee/par-is-TAHN-oh] . This is a compound word: para means beside or immediate source; isthmi means to stand. it comes to mean to consecrate. Sometimes it is translated “yield.” The aorist tense: the point in which the believer receives an ECS and then continues to function in GAP. The active voice: it is the responsibility of the pastor-teacher to communicate so that there will be the growth, the ECS, the storage of doctrine in the right lobe. The subjunctive mood means that no pastor will ever be completely successful with his congregation. There are always some who will fall off at some point, they will reject something, they will be offended, etc.

“every man,” all mankind. Three times we have this phrase, “all mankind.”

We have up to this point now some new verbs which indicate the ministry, the responsibility of the ministry.

“perfect,” téleios (τέλειος) [pronounced TEHL-i-os] does not mean perfect, it means mature. It refers to the ECS, to a maximum amount of doctrine in the right lobe.

“in Christ Jesus,” recognizing positional sanctification. However, the word “Jesus” is not found in the original, it is simply “in Christ.”

Colossians 1:28 Whom we solemnly proclaim, instructing with warning all [saved] mankind, and publicly teaching all [saved] mankind in the sphere of every wisdom; that we may consecrate all [saved] mankind mature in Christ.

Colossians 1:29 This is the reason that I work hard and struggle also, using God’s mighty power which is at work in me,

Verse 29, now Paul states for himself and for all who have the gift of pastor-teacher the responsibility.

“Whereunto,” toward which. We have eis (εἰς) [pronounced ICE] plus the relative pronoun hos and it should be translated “Toward which.”

“I also labour,” kopiaô (κοπιάω) [pronounced kop-ee-AH-oh]. This means to labour until weary, to labour to the point of exhaustion, to labour with maximum daily effort.

“striving,” present middle participle of agōnízomai (ἀγωνίζομαι) [pronounced ag-oh-NIHD-zohm-ahee]. It means an athlete straining to reach the finish line, intense competition.

“according to his working,” kata means according to the norm or standard; “of the working” is enérgeia (ἐνέργεια) [pronounced en-ERG-i-ah], operational power.

“which worketh in me,” literally, “which constantly operates in the sphere of me.”

“mightily” is en plus the locative of dúnamis (δύναμις) [pronounced DOO-nahm-iss] which means inherent power, “in the sphere of his omnipotent power.”

Colossians 1:29 Toward which I labour to the point of exhaustion, straining according to the standard of his operational power, which constantly functions in me in omnipotent power.

14 05/07/1972 Col. 2:1–3; Isa. 33:6 Doctrine of the mystery; lost treasures; reversion recovery

This particular passage is one in which we have the beginning of the great spiritual conflict. The warning here is against reversionism. The apostle Paul has just recovered from his own reversionistic experience. he has been four years in pressure and discipline as a result of ignoring the Word of God, ignoring the ministry of the Spirit in his life, and going to Jerusalem. he went to Jerusalem on emotional revolt and left it under reversionism. He was two years in prison in Caesarea and then two years in prison in Rome. During the time that he was in Rome he wrote four epistles, each one of which at some point has to do with reversion recovery, with the spiritual conflict, the angelic conflict. In this passage we find that the conflict begins with the apostle Paul in his command post in Rome and the Colossians facing the possibility of reversionism. It will be noticed that this epistle is not really addressed to the Colossians alone but to all the believers in the Lycus valley. The Laodiceans later on failed at this particular point. Also, Hierpolis.

The outline of the chapter. Verses 1-8, the conflict of the Lycus valley; verses 9-15, the victory through the Lord Jesus Christ; verses 16-23, Satan’s great counter offensive.

Colossians 2:1 I want you to know how much I am struggling for you [Note: This probably refers to the great effort Paul was exerting in prayer, preaching, etc.], and for those at Laodicia [Note: This was a town about ten miles west of Colosse], and for all those who have never met me in person,

Verse 1, “I would” is a present active indicative of thélô (θέλω) [pronounced THEH-loh]. It usually expresses a wish or desire, however here it is a little stronger than that. It also expresses a purpose or a resolve. Since Paul has now taken command of people he has never seen in the Lycus valley this should be translated “I purpose.”

“ye,” the accusative plural and the object of the verb. “For I purpose for you all.”

“to know,” the perfect active infinitive of eidô/oida (εἴδω/οδα) [pronounced Ī-doh/OY-dah]. Under this perfect infinitive they are going to have to have perfect understanding of the situation and that is the objective of the Colossian epistle.

“a conflict,” the word for conflict, agôn (ἀγών) [pronounced ag-OHN], can be used in several ways. It was used for a wrestling match, for hand to hand combat. It was also used for general combat or fight of some kind.

“I have,” echô (ἔχω) [pronounced EHKH-oh], present active indicative, “I keep on having”; “for you,” on your behalf, hupér (ὑπέρ) [pronounced hoop-AIR]. Their pastor is in Rome and he has just described to Paul the status of the Colossian church and the other believers in the Lycus valley.

“them at Laodicea,” the Laodiceans were the ones who had the greatest tendency toward reversionism. They were unstable. They represent the instability that comes to believers who merely use doctrine rather than live by doctrine. There is a great deal of difference.

“as many as,” kai hosoi refers to everyone else who is a believer in that area; “have not seen,” the perfect active indicative of horaô (ὁράω) [pronounced hoh-RAW-oh]. Paul has never seen the believers of the Lycus valley. It was the Colossian pastor Epaphras who triggered this epistle by coming to Rome with news of reversionism in the Lycus valley. This also included the apostasy of gnosticism. Because of that the apostle Paul now picks up his pen to take command of the situation in the Lycus valley. There are two ways in which Paul actually interferes at this point. First of all through intercessory prayer - Colossians 1:9. And this is a prayer for reversion recovery. Secondly, he interfered by writing this epistle - Colossians 4:18.

There are people who do not stick with doctrine, like the Laodicians; and when they are in a jam, they want the whole realm of doctrine taught to them right then and there.

“my face” is the noun prósôpon (πρόσωπον, ου, τό) [pronounced PROS-oh-pon]. Notice the preposition prós (πρός) [pronounced pros] at the beginning of the word. It means face to face teaching. The apostle Paul is not capable of giving them face to face teaching and most of them are not familiar with his type of teaching. They will now become familiar through this epistle. It is possible for believers to respond to a ministry without seeing face to face the one who is speaking. That, of course, is where they are living in a different locale. Paul is over 1000 miles from them at this time? (Bob said this; that seems high).

Reversionism always includes wide emotional swings. There must be stability during spiritual recovery. Emotional revolt is one of the greatest problems to the believer trying to recover. If the believer is emotionally enthused, that is just not enough. Instability does not recover from reversionism. There has to be some stabilizing principle, which is v. 2:

Colossians 2:2 [I do this] so that their hearts will be encouraged [while] being united in [mutual] love, [and] so that they will have the wealth of a fully assured understanding, in order to fully know about God’s hidden secret, [which is] Christ,

Verse 2, since Paul has taken command he sets up a perimeter. There must be some stabilizing area. You have to have a point of stability. If you are in reversionism, also with reversionism goes instability, wide emotional swings which always lead to a terrible instability. So a perimeter must be established on which there can be a stability during recovery. Remember, no one can recover from any spiritual problem while remaining in a state of instability.

“That” introduces a purpose clause, hina plus the subjunctive; “their hearts,” kardia, the right lobe. The heart has a frame of reference with a memory centre. It has a vocabulary and categories, norms and standards, and it has a launching pad. Everything you think and everything you apply in life come right out of this launching pad. There are four parts to the right lobe, all of them have to be stabilized in reversion recovery.

“might be comforted,” the aorist passive subjunctive of parakaleô (παρακαλέω) [pronounced pahr-ahk-ahl-EH-oh]. Para means along side; kaleô (καλέω) [pronounced kal-EH-oh] means to call. It mean originally to call alongside, to comfort or to encourage or to exhort. Eventually it came to mean to be encouraged, to be exhorted, or to be comforted.

How can you encourage the right lobe? First of all, this is a constantive aorist tense. By whatever system this encouragement is going to exist, and it has to be every day. The constantive aorist gathers up a principle into one ball of wax a consistent operation, something that you do consistently every day. The constantive aorist refers, then, to the daily function of GAP which is the only way to stabilize in reversion recovery. The passive voice: the believer’s right lobe becomes the beneficiary of doctrine when you GAP it daily. This is going to be the basis of reversion recovery. The subjunctive mood goes with hina (ἵνα) [pronounced HEE-na] and is a part of the purpose clause, “That their right lobes might be encouraged [comforted].” How is this going to be possible? By the next verb …

“being knit together in love,” the verb is sumbibázō (συμβιβάζω) [pronounced soom-bib-AHD-zo]. The word sum is the preposition “with.” Bibazô means to cause to come together or to unite. So when the two words are put together we have to unite something with something, to bring two things together. The verb comes to mean to teach, to unite doctrine with the right lobe. That is the way of encouragement. The action of the aorist participle precedes the action of the main verb. The word “having been knit together” is an aorist passive participle and it should be translated “having been taught.” It means to unite doctrine with the human spirit and the right lobe. It is a reference to reversion recovery, the same thing we have in Hebrews 6:1-6.

The main verb is parakaleô (παρακαλέω) [pronounced pahr-ahk-ahl-EH-oh], to be comforted. How do you get comfort or encouragement in order to recover from reversionism? Sumbibázō (συμβιβάζω) [pronounced soom-bib-AHD-zo] - doctrine must be united with the right lobe.

“in love,” en plus the instrumental of agápē (ἀγάπη) [pronounced ag-AH-pay], which is “by means of love.” This is a relaxed mental attitude, minus the mental attitude sins. The great instability in reversionism is mental attitude sins. These are the things that make it impossible to get into the reversion recovery bracket. “By means of an RMA (relaxed mental attitude).” The RMA comes first of all from the filling of the Holy Spirit, for the filling of the Holy Spirit produces agápē (ἀγάπη) [pronounced ag-AH-pay], Romans 5:5; Galatians 5:22. Also, according to 1John 3, this same agápē (ἀγάπη) [pronounced ag-AH-pay] comes from the ECS.

Having been taught by means of a relaxed mental attitude, your hearts might be encouraged (stabilized by doctrine)...

Notice that with the word “hearts” we have a reflexive pronoun, autos (αὐτός) [pronounced ow-TOSS], translated “their.” It is literally, “their own right lobes.” So this passage is really dealing with each individual. In other words, each person in reversionism must be concerned with his own right lobe and not someone else’s. This is why mental attitude sins are so devastating. They make you angry at others, so you are filled with mental attitude sins; and you cannot advance. It never occurs to them that they are unstable; and it is their mental attitude sins which make them unstable. The Holy Spirit’s ministry in GAP is found in John 14:26; 16:12-14; 1Corinthians 2:9-14.

It is like a psychotic person—they do not realize that they themselves are psychotic.

The Colossians are involved in mental attitude sins; and they pick up pseudo objects and they engage false teachers. They are involved with inconsequential persons and inconsequential things, inconsequential scale of values. They caused a fanatic fascination with mental attitude sins. You cannot recover from reversionism; you cannot grow, you cannot take in doctrine. Paul has to take over at this point because the Colossians are unstable. Judging makes them concentrate on someone else’s sins.

The student has a personality; and the teacher has a personality; and this is where there can be problems.

The Holy Spirit’s ministry in gap is found in John 14:26 16:12–14 1Cor. 2:9–14.

“unto all riches,” the word “unto” is eis (εἰς) [pronounced ICE] and eis (εἰς) [pronounced ICE] in this verse is used as a result preposition. Here it means “resulting in.” Then we have pan (all) ploutos (πλοτος) [pronounced PLOO-toss], “all riches [wealth, ploutos (πλοτος) [pronounced PLOO-toss] is singular].” Ploutos (πλοτος) [pronounced PLOO-toss] here refers to doctrine deposited in the right lobe through GAPing it daily. Not only does ploutos (πλοτος) [pronounced PLOO-toss] refer to doctrine in the right lobe but it also refers to the spiritual IQ or the amount of Bible doctrine in the human spirit. Therefore it should be translated “resulting in all wealth.” At that point you begin to recover from reversionism.

As a believer, the key to wealth is Bible doctrine; not money. God may give you money, He may remove it, and He may give it to you again. You cannot measure your life based upon material prosperity. At anytime that you are in reversionism, you may have just enough to be dangerous.

“of the full assurance,” this is a genitive used to describe wealth. Wealth produces something: “full assurance.” This is a genitive plural which means “full assurances.” The noun is plêrophoria (πληροφορία) [pronounced play-tohf-ohr-EE-ah]. Plêrô is “full” and phoria comes from phoréō (φορέω) [pronounced for-EH-oh], to carry or to bear. It means to carry fullness, to carry something important, something that is totally satisfying. Here it means the carrying of Bible doctrine in the right lobe, “carrying the fullness of assurances.” You have assurance and certainty about everything in life.

But this, again, can never be divorced from doctrine, so we have another technical word and this technical word is for doctrine in several portions of the right lobe, “of understanding.” Now we have a genitive of source. The source of all of this is sunesis (σύνεσις) [pronounced SOON-es-is], a technical word meaning a technical knowledge of a subject. It is often used for understanding the underlying laws or the meaning of an object. It is used for Bible doctrine in the frame of reference in the vocabulary categories and in the launching pad. So we will translate it “from the source of technical knowledge.” Once Bible doctrine is in your right lobe it becomes technical. Once it hits the frame of reference and goes up memory centre to the vocabulary and categories it become information which is placed in the launching pad in a technical sense. You now have the capability of using this.

“to the acknowledgment” — eis (εἰς) [pronounced ICE] plus epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. Eis (εἰς) [pronounced ICE], again, means “resulting in” and this time we have epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] — “resulting in the epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] of the mystery of the God.” Epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] means a full knowledge of doctrine, it means Bible doctrine in the human spirit forming the construction material for the ECS.

“of the mystery” — mustêrion (μυστήριον) [pronounced moos-TAY-ree-on], which actually refers to the principle of learning doctrine which can only be known to you and was not known to someone else. This comes from the concept of the formation of the canon of scripture. The Old Testament saints did not know Church Age doctrine.

“of God” is literally, “of the God.” At the end of verse 2, “and of the Father and” is not found in the original. It is “the mystery of the God” - o( theos (θεός) [pronounced theh-OSS], referring to God the Father — “of Christ,” genitive of source. So it should be translated “the mystery of the God from the source of Christ.” There is no “and the Father and.”

Colossians 2:2 That their own right lobes might be encouraged [stabilized by doctrine], having been taught by means of a relaxed mental attitude [love, filling of the Spirit], resulting in all the wealth of full assurances from the source of technical knowledge [doctrine in the right lobe], resulting in the epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] of the mystery of the God from the source of Christ.

Verse 3, some amplification. “In whom” refers to the Lord Jesus Christ - en plus the locative of hos, and it means “In the sphere of whom.”

“are hid,” “are” is the present active indicative if eimi (εἰμί) [pronounced eye-ME], and eimi (εἰμί) [pronounced eye-ME] indicates all treasure is in Christ, always will be; “hid” is an adjective, apokruphos (ἀπόκρυφος) [pronounced ap-OHK-roo-toss] which means “stored up.” Jesus Christ has all the wealth of the universe stored up in Him.

Bob talks about some treasure hunting and those who searched them out. The Lost Dutchman mine. A guy who went on a picnic with his wife, and he got caught in a storm when he was walking. He emerged about a week later, half dead, but he did have some gold. Never able to find it again. A lot of this is in Arizona. Tucson, Prescott. Different men who picked up various rocks. Most of them found these rocks by accident and could never retrace their steps.

“all the treasures,” pas plus thêsauros (θησαυρός) [pronounced thay-sow-ROSS] which refers to the fact that whole realm of Bible doctrine is in the mind of Jesus Christ.

“of wisdom,” sophia (σοφία) [pronounced sohf-EE-ah] refers to spiritual insight into doctrine. This is specifically doctrine on the launching pad.

“and knowledge,” gnôsis (γνσις) [pronounced GNOH-sis] here has two uses technically. Sometimes gnôsis (γνσις) [pronounced GNOH-sis] refers to doctrine in the right lobe but gnôsis (γνσις) [pronounced GNOH-sis] built upon epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] or doctrine in the ECS, and that is the use of gnôsis (γνσις) [pronounced GNOH-sis] here.

Colossians 2:3 From the source of Christ in whom are stored up all the treasures of wisdom [doctrine on the launching pad of the right lobe] and knowledge [doctrine in the ECS].

Isaiah 33:6, “And wisdom and knowledge shall be the stability of thy times, and strength of salvation; the fear of the Lord is his treasure.”

“Wisdom,” chakmah [the same as sophia (σοφία) [pronounced sohf-EE-ah]]; “knowledge” is deah [doctrine in the left lobe]. When doctrine goes from the left lobe down to the human spirit it becomes chakmah, wisdom, epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. Wisdom is residual doctrine in the human spirit. Knowledge refers to the ECS.

“shall be,” just as we have the verb to be stored up in Christ, we have here hajah, “shall become.”

“the stability of your times.” And then the word “strength” does not means strength - chosen which means “abundance of riches”; “of salvation” is literally, “of deliverance.”

“the fear of the Lord” means “occupation with Christ is his treasure house.”

Isaiah 33:6 Both wisdom [doctrine in the right lobe and in the human spirit] and knowledge [doctrine in the ECS] shall become the stability of your times, and the abundance and wealth of deliverance [found in Bible doctrine in the soul of the believer]; occupation with Christ his treasure house.

15 05/21/1972 Col. 2:4–5 Importance of authority; advancement in the Christian way of life

Armed Forces weekend; and a large number of men are in Berachah in uniform. After the second service, those in uniform are to meet in front of the church for a photograph.

Colossians 2:4 I say this so that no one will deceive you with persuasive arguments,...

Verse 4, the attack on the believer’s soul. “And” is not found in the original. We actually begin with the word “this,” a nominative neuter singular of houtos, a demonstrative pronoun. As a demonstrative pronoun it refers to the function of GAP, the erection of the ECS and the principle of occupation with Christ in whom are stored all the treasures of wisdom and knowledge.

In this verse we are going to see the attack upon the believer’s soul through the vacuum we have studied in Ephesians. This vacuum is called : mataiotês (ματαιότης) [pronounced mat-ah-YOHT-ace]. It is the vacuum which goes to the mind as a result of scar tissue and negative volition toward doctrine and eventually provides propaganda for emotional revolt and to justify and system of reverse process reversionism. In 2Peter 2:18 we also have matiothj as the content of the message of the false teachers. Both of these uses are pertinent in the verse we have before us. Once the believer goes negative toward doctrine the vacuum opens up in his soul and through it comes the doctrine of demons or false doctrine. In this passage we do not have : mataiotês (ματαιότης) [pronounced mat-ah-YOHT-ace], instead we have the phrase “persuasive speech.” That is the content of the message that goes through : mataiotês (ματαιότης) [pronounced mat-ah-YOHT-ace]. In other words, negative volition toward doctrine on the part of the believer opens up the vacuum and there is an attack upon the right lobe. Through this comes doctrine of demons. This in turn becomes the basis for emotional revolt and for reversionism. Ephesians 4:17 and 2Peter 2:18 actually emphasize the vacuum as the mechanics for false doctrine getting into the soul. This passage emphasizes the content, and in this way you have pseudo resources of the soul and therefore as a believer are neutralized.

“I say,” the present active indicative of légô (λέγω) [pronounced LEH-goh] always has to do with some kind of communication. Légô (λέγω) [pronounced LEH-goh] is based upon the Greek word logos (λόγος, ου, ὁ) [pronounced LOHG-oss]. Logos (λόγος, ου, ὁ) [pronounced LOHG-oss] means words and whatever you communicate you communicate with words. Paul is communicating something in order to prevent the Colossians from becoming casualties. They are under great attack in the Lycus valley, they are being attacked by the reversionistic principle, the false doctrine they are receiving is gnosticism, “This I keep on saying.”

“lest,” this introduces a purpose clause. The Greek word is hina (ἵνα) [pronounced HEE-na], plus the subjunctive.

“any man,” we have a Greek compound substantive here, mêdeis/mêdemia/mêden (μηδείς/μηδεμία/μηδέν) [pronounced may-DICE,may-dem-EE-ah,may-DEN]. This is actually composed of several words. The first is the negative mê; the eis (εἰς) [pronounced ICE] means “one,” “not one,” it can be translated “no one” or “not even one.”

“should beguile,” we have here a word which means to delude, the present middle subjunctive of paralogízomai (παραλογίζομαι) [pronounced par-al-og-IHD-zom-ahee]. Para is the preposition which means “along side of,” it is also the preposition of immediate source. Here it means “along side.” Logizomai means to think. When you put the two together it means to bring some thinking along side. In other words, to bring along side some false thinking, and that in turn means to delude, to deceive, to defraud, or to distort. This is, of course, the content of information that goes into the : mataiotês (ματαιότης) [pronounced mat-ah-YOHT-ace], into this vacuum created only by negative volition toward doctrine. Actually, all meanings of this verb apply right here. The infiltration of false doctrine into the right lobe deludes, deceives, defrauds, and distorts.

“you” is the accusative plural referring to the believers in the Lycus valley’ “with enticing words,” en plus the instrumental means “by means of.” Words are used like great weapons. We have a compound noun here, pithanología (πιθανολογία) [pronounced pith-an-ol-og-EE-ah]. Pithanos means “persuasive” and logos (λόγος, ου, ὁ) [pronounced LOHG-oss] means “words,” “persuasive speech,” the art of persuasion in an unfavourable sense. This particular Greek word is always used for the art of persuasion in an unfavourable sense, and it means to be persuaded by plausible but false arguments. Therefore it can be translated “by means of plausible but false discourse.” Things that appeal but are false. Remember that many of the ideas and concepts of the human race are appealing to the human race, but they are false. The fact of Bible teaching is the primary means of prevention.

Colossians 2:4 This I keep on communicating that no one distort you (reversionism) by plausible but false (arguments and) discourse.

Colossians 2:5 For even though I am absent [from you] in body, still I am present with you in spirit, rejoicing and observing [i.e., with my mind’s eye] your orderly behavior and the firmness of your faith in Christ,

Verse 5, the advance of Bible doctrine. “For,” the illitive particle gar. He is introducing now an explanation of certain things that he has said in the first paragraph.

“though” introduces a first class condition, “if” [if, and it is true], ei plus the indicative of the verb for the first class condition.

“I be absent,” the present active indicative of ápeimi (ἄπειμι) [pronounced AP-i-mee] indicates that Paul is in Rome. Paul has a command post in Rome, he is actually directing the whole situation from there. He himself has just recovered from reversionism and began to write once again when he had completed his own ECS. He is actually absent from the scene of the reversionistic attack.

“I am absent,” absence from the scene does not hinder Paul from directing the battle. Principle: There are only a few people in the history of the Church Age who have actually been apostles. Paul was in one spot when he wrote three letters — Colossians, Philippians, Ephesians. He wasn’t there at those churches. Under the ministry of the Holy Spirit he wrote to these people. The principle still stands. Today Paul is just as absent from us as he was from these churches but the ministry goes on because it is a part of the Word of God. In other words, one reason why apostleship is discontinued is that once the canon of scripture is closed there is no need for an apostle. All that God wanted from the ministry of the apostles still exists to this very moment. Just as Paul wrote to the Colossians and told them certain things these things have been preserved in writing and Paul is writing to us with exactly the same thing today, only now he is in heaven. The apostles had a special ministry, a ministry which could no longer exist after the canon of scripture was closed. Therefore there are no apostles and there never will be again.

“in the flesh,” Paul is not talking about being in the old sin nature here but in his physical body.

God chose to preserve the writings of specific men and that is our canon. Bob learned the English language from studying Latin.

Today is the 21^st of May because of Julius Cæsar, because he went into the senate, corrected the date (changing it by 3 months), and giving us the Julian calendar.

There was a variation of rank even among the Apostles. The greatest Apostles were those who wrote. There is a principle of authority behind all that he wrote; and that authority still stands today.

The point that Bob is making, as you sit in the pew, what is your rank? You don’t have any. There is so much false teaching that you just need to open up the Bible and you can understand it. You are sitting in a pew so that you can understand the Bible. Our spiritual warfare today is conducted from heaven. There are no holy cities today. Rome is not a holy city; and Jerusalem is not a holy city. You’d do better to go to Glacier National Park. Every religion has a holy place; but there is no holy place on earth. The warfare is directed from heaven since John died and called back into headquarters. There is no ascribing some sort of holiness to any plot of ground or to some building.

You do not understand the whole realm of God by reading the Bible. No matter how much you learn, there is some more to teach you. There is no point where you can stop listening to the teaching of your right pastor-teacher.

“yet am I with you in the spirit,” we have the instrumental of pneuma, used here for God the Holy Spirit. It should be, “yet by means of the Spirit I am together with you all.” “I am” is the present active indicative of eimi (εἰμί) [pronounced eye-ME], “I keep on being.” “With you “ is sun plus the dative plural of su. The preposition sun means together with. He is with them by command, by authority.

Every pastor-teacher is under the authority of the Apostles who wrote the Bible and Jesus Christ. There is no such thing as a believer who is not under authority. None of us can get away from authority. In every function of life, there must be a structure of authority, from top to bottom. The clothing of freedom is authority; naked freedom is anarchy and the destruction of a nation.

There was never a woman really happy as a woman apart from the authority of her right man. If you ever want to see unhappy women, check women’s lib. Naked freedom is destructive.

Drug addiction illustrates freedom without authority. This is why drunkenness is a sin. It is contrary to the principle of authority in your soul. We cannot have capacity for life apart from authority.

No one has worn a uniform without having someone over them that they could not stand. But eventually you learn something from it. Many of you men went back to school after WWII and you were able to learn under the authority of the teacher.

Colossians 2:4 This I keep on communicating that no one distort you (reversionism) by plausible but false (arguments and) discourse.

The general puts everyone in the proper place in order to win the battle. He has to determine where each division goes. He directs them from 10 or 20 miles away, or more.

“joying,” the present active participle of chairô (χαίρω) [pronounced KHAI-row] which means inner happiness. He is constantly in a state of inner happiness. This is inner happiness and confidence because he knows he has done exactly the right thing.

The executive is absent from the scene; he is directing various actions. Paul is not there in Colosse; he is directing them from another place.

“beholding,” the present active participle of blepô (βλέπω) [pronounced BLEHP-oh] meaning “inspecting”; “your order,” the accusative singular of taxis (τάξις) [pronounced TAHX-iss], a military term which means ranks. it should be translated, “inspecting your steadiness in ranks,.” That means they are now advancing intact with an unbroken line. Maintaining proper order has to do with the intake of doctrine.

“and the steadfastness,” steréōma (στερέωμα) [pronounced ster-EH-oh-mah], another military term which means a solid front; “of your faith,” this is a spiritual warfare. The noun pistis (πίστις) [pronounced PIHS-tihs] has the definite article in front of it, ho pistis (πίστις) [pronounced PIHS-tihs], “the faith.” This is technical for doctrine. Their advance is based on doctrine.

“in Christ,” literally, “toward Christ.” We don’t have en which would be positional truth, we have eis (εἰς) [pronounced ICE], “toward Christ.”

Colossians 2:5 For if I also in the flesh am absent [and I am], yet by means of the Spirit I am together with you, being happy and inspecting your steadiness in rank, and the solid front of your faith [doctrine] toward Christ.

We see the Colossians now advancing so that there will be no reversionism in Colosse.

Colossians 2:6 So, since you have accepted Christ Jesus as Lord, live in [fellowship with] Him,

Verse 6, we start out with a comparative particle, hos. As a comparative particle it sets up an analogy between the grace principle in phase one and the grace principle in phase two of God’s plan. The principle of our salvation is grace; the function of phase two is grace. Grace means to you cannot earn it, you cannot deserve it, you cannot work for it, and that all of the work is accomplished by God. But God just didn’t work on our behalf, first of all He thought it all out. God has provided for the believer in an absolutely perfect way and God is going to do the work for the Christian life. One of the most difficult things in spiritual experience is to let God do the work and to stay out of God’s way. The reason it is difficult is that it requires a tremendous amount of knowledge and an understanding of who and what God is and what His plan is. It even requires an understanding of one of the commonest things in the human race by way of thought pattern: faith. Very few people understand what faith really is. Faith as a system of thinking must have an object which does the work, and one of the great principles in the function of grace in phase two is the fact that God has already in eternity past provided everything that we will ever need. In eternity past everything was provided, nothing was left unprovided. Grace means a total and compete dependence upon what God provided in eternity past.

The person may previously go out on the town; and now, they don’t. And they think that this is the Christian walk. We are saved by grace but we do not live by grace. Grace is a total and complete dependence upon what God provided in eternity past. When you say, “God help me,” you are aware of a need that you have. Billions of years ago, God knew about this and your cry for help. He designed a perfect plan. The problem which results is often the believer, not knowing about any of this.

This passage is designed to alert us and to awaken us to the wonderful things that God has provided. Many of the things that God has provided can only become a part of us through our own personal volition. That is a part of the angelic conflict. Many things are provided for us in the angelic conflict without our volition being involved. If our volition were involved in some of these things we wouldn’t live a day. But our volition is not involved in some divine provision. There are certain things that God has provided for us whether we like it or not. He has provided one day at a time. He has provide light for us. He has provided some wonderful and marvelous things totally apart from our volition.

At salvation, you got 34 things, and they are strictly a matter of grace. You did not work for them or deserve them.

But there are other things that can only come to us in grace through our volition, and come to us in a non-meritorious manner. The only way that volition can be involved in a non-meritorious manner is through the faith-rest technique. But to understand the faith-rest technique is something else. You understand that faith must have a working object in phase two and that there are doctrines (and promises for the weaker ones) and principles which are to be appropriated. What is not understood is that faith must be strong enough to appropriate these and you and I as believers in Jesus Christ do not have the strength to appropriate sometimes even the simplest of promises. So where do you suppose faith gets its strength? It gets its strength in GAP.

The triumphal procession. Jesus is in the lead; those who are captives are the fallen angels. V. 15 is the basis for the book of Hebrews. This is the direction in which we are going, and we will be there in a few weeks.

At the point of verse 6 we move into a transition. We have a comparative particle here, it sets up an analogy again between the grace principle in phase one and the grace principle in phase two of God’s plan. It is followed by an inferential particle oun (ον) [pronounced oon] used as a transitional conjunction denoting that what is now introduced is a result of the inference of what preceded. This is followed by the aorist active indicative of a compound paralambanô (παραλαμβάνω) [pronounced pahr-al-am-BAHN-oh]. Para, the preposition of immediate source; lambánô (λαμβάνω) [pronounced lahm-BAHN-oh] means to receive. Therefore it means taking to one’s self, to take over. Sometimes the verb implies agreement and approval, therefore we translate it “according as therefore you have received to yourself.”

“the Christ the Lord,” literally, ton Christon Iêsoun ton kurion. Two definite article in the title. We are to understand that this is the full title of Jesus Christ in the hypostatic union. The word Christos (χριστός) [pronounced krees-TOHSS] is commission or appointment. It means anointing, appointed, commissioned. Jesus in the humanity of the Son of God; Lord is the deity of the Son of God. He true humanity and true deity in one person forever, and He has an appointment, a commission.

“walk ye,” the present active imperative of peripateô (περιπατέω) [pronounced per-ee-paht-EH-oh].

“in him,” both in this verse and in the next refers to the believer with an ECS, occupied with Christ.

Colossians 2:6 According as you have received to yourself the Christ Jesus the Lord, keep on walking in him.

Colossians 2:7 rooted and built up in [your relationship to] Him, established by your faith [or, “in the faith”], just as you were taught, overflowing with thanksgiving,

Verse 7, victory through GAP and the ECS. “Rooted” is a perfect passive participle from rhizóō (ῥιζόω) [pronounced hrid-ZOH-oh]. The same verb is found in Ephesians 3:17. Rhizóō (ῥιζόω) [pronounced hrid-ZOH-oh] is used here for residual doctrine in the human spirit. This forms the building material for the ECS. It is synonymous with epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. The perfect tense indicates that doctrine stored in the human spirit results in the construction of an ECS just as a root in the ground means something above the ground. The passive voice: the believer receives doctrine into the human spirit through the consistent function of GAP. The participle: the grace system of perception is the divine law for spiritual growth and the erection of the ECS. You have to be rooted before you are built up. Rooted in the perfect tense indicates the permanence and the great use of doctrine in the human spirit.

The Doctrine of GAP (review)

1. Distinction must be made between the human and spiritual IQ of the individual. The human IQ is strictly a meritorious system. Spiritual IQ is the amount of Bible doctrine stored in both the human spirit and in the frame of reference of the right lobe. The distinction between human and spiritual IQ is presented in detail in 1Corinthians 2:1-16. The believer is never handicapped by his lack of human ability in the field of perspicacity.. The only real hindrances to the believer come from chemical problems, e.g. the intake of dope. There are also physiological conditions which make concentration impossible. Very recently, there were people who showed up to Berachah on dope. Dope leads to the chemical destruction of the soul. We have a few people in Berachah who are borderline or greater psychotic. They can sit here and mostly they get nothing. A person who is inebriated is not going to get much out of it. There are physiological conditions which make concentration impossible. God’s grace has overruled in all of these things.

2. Human IQ is excluded from GAP, 1Corinthians 1:19–2:16. Human IQ has often been considered a factor in learning doctrine. This would imply that low IQ believers are handicapped in learning Bible doctrine, but in eternity past God found a way through grace whereby any believer, regardless of handicaps of physical birth, can actually learn the whole realm of Bible doctrine. For this reason every believer in this age receives both the indwelling of the Holy Spirit, the activation of a human spirit, and all other factors necessary to take in doctrine.

3. The perceptive lobe, the left lobe called the mind, cannot apply Bible doctrine. There are two frontal lobes. The left lobe is called the mind, the right lobe in the Bible is called the heart. The left lobe is the perceptive lobe and when information is received in the left lobe it cannot be applied. Doctrine in the left lobe has no application. This is why James says to be not only a hearer of the Word but a doer. To be a doer of the Word is to be able to apply Bible doctrine. This is impossible apart from transfer over to the right lobe. The mind or the left lobe is the staging area under GAP, it is not the applying area. The Holy Spirit causes the believer to understand doctrine in the left lobe and this is objective understanding, it doesn’t mean agreement but it does mean comprehension. This is known in psychology as receptive comprehension in which data is understood but not applied.

4. The grace provision for learning doctrine.

a. The formation and preservation of a canon of scripture. The whole concept of having the Bible is a grace provision. We do not earn it, we do not deserve it, we do not work for it.

b. God has provided a classroom for learning doctrine and the classroom for learning doctrine will always be in the Church Age the local church. You are going to camps or various organizations and you are not going to get anything out of that.

c. The spiritual gift of pastor-teacher, the divinely authorized communicator. Preconceived notions about what a pastor’s personality ought to be are irrelevant.

d. The priesthood of the believer gives privacy in public for privacy and freedom in the reception of doctrine.

e. The indwelling of then Holy Spirit for the function of GAP, 1Corinthians 2:9-16; 1John 2:27.

f. Grace provision for the filling of the Spirit under the rebound technique of 1John 1:9 because apart from the filling of the Spirit GAP cannot function.

g. The human spirit is the first target for GAP, Job 38:2; 1Corinthians 2:12;

h. The provision of the divine laws of establishment whereby the nation protects the freedom and privacy of the local church;

i. The anatomy of grace whereby certain non-meritorious functions of the body provide ability to think and to concentrate — the amount of oxygen in the blood and the amount of sugar in the neurons. All of this is accomplished in a grace manner.

5. The mechanics of GAP. They fall into six functions.

a. Communication: operation ICE. This is the pastor-teacher actually communicating the information, and ICE is used to cover three principles: I for isagogics; C for categories; E for exegesis.

b. Operation gnôsis (γνσις) [pronounced GNOH-sis]. This is the objective perception of Bible doctrine, the congregation listening to ICE teaching.

c. Operation epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis]. This is the transfer of Bible doctrine from the left lobe to the human spirit. Under this operation comprehension demands the response of volition. Positive volition toward the information expresses itself in faith. This is where you develop muscle in your faith. Faith then transfers the information to the human spirit where it becomes useable for the first time.

d. Doctrine is cycled up into the right lobe or the heart — frame of reference, memory centre, vocabulary, categories, norms and standards and the launching pad. Here is where doctrine is useable.

e. The construction of the ECS. This is the “rooting.”

f. The frame of reference. It gives the ability to understand more advanced doctrine. It establishes a new conscience which is compatible with God’s norms and standards. It is the basis for establishing the divine viewpoint. It is the basis of dealing with your subconscious and guilt reaction. It is the basis for your content of prayer and witnessing and every function in the Christian life. It provides discernment to detect false doctrine. It provides capacity for life, for love. It makes it possible for God to share His happiness with you. It causes the proper function of he priesthood of the believer in the devil’s world. In other words, everything that is necessary for the function as a believer comes out of the frame of reference.

“Rooted” is a perfect passive participle. However “built up” is a present passive participle.

17 06/04/1972 Col. 2:7–8 Principle/local church as a classroom; doctrine of edification complex of the soul

Under reversionism recovery, there is an emphasis upon moving forward in the Christian life.

The objective understanding can take you nowhere. The 5 floors of the edification complex structure. The believer in reversionism has part or all of this and he loses it. The heart is the actual functional part of the human brain.

All of the objective information first goes to the frame of reference. When a believer enters into maturity, this is where the Christian life actually begins. Until that point, you suffer through a great many growing pains. The best thing is to get spiritually mature and go from there.

Colossians 2:7 ...rooted and built up in [your relationship to] Him, established by your faith [or, “in the faith”], just as you were taught, overflowing with thanksgiving,

Verse 7, “and built up,” present passive participle of epoikodoméō (ἐποικοδομέω) [pronounced ep-oy-kod-om-EH-oh]. Oikodomeô (οἰκοδομέω) [pronounced oy-koh-doh-MEH-oh] means to build, the preposition epi means upon. Hence, it means to build upon and it is a technical word here for the construction of the ECS on the Bible doctrine which is the “root.” But the present tense here means that once you start building then really there is never an end to the building, and there is never and end to what you can have in this life of maturity. From the point of the ECS, once it is constructed, if you move on in doctrine this is where we live in the penthouse, the supergrace life.

“in him,” we are built up or edified “in Him.” This refers to the Lord Jesus Christ, en plus the locative. As in the previous verse it refers to the believer with an ECS, now he is occupied with Christ. Fir the first time the believer can avoid the wide emotional swings of instability. Now we have for the first time stability, consistency of life.

“and stablished,” stablished is an old English word for established and it is the present passive participle of bebaióō (βεβαιόω) [pronounced beb-ah-YOH-oh] which means to be stabilized. It is a reference to doctrine now acting as a stabilizer of the soul. The more doctrine you take in after you have the ECS the greater your stability in life. And the greater your stability in life the greater you are as a super person. A supergrace person is a stabilized person.

“in the faith,” there is no preposition, we simply have pistis (πίστις) [pronounced PIHS-tihs] in the instrumental case. it should be translated “by faith,” “constantly being stabilized by means of faith.” Pistis (πίστις) [pronounced PIHS-tihs] has the definite article and the definite article is often technical for the whole body of doctrine or that which is believed. The principle once again: After salvation faith must have a working object. The faith refers to the utilization of Bible doctrine. The same use of “the faith” is found in Ephesians 3:17; James 1:19-22; 2:17,20,26.

“as,” kathôs (καθώς) [pronounced kahth-OCE], which is “in the manner that.”

“ye have been taught,” aorist passive indicative of didaskô (διδάσκω) [pronounced did-AS-koh]. This means to teach with authority in a public assembly. The aorist tense is a constantive aorist, it refers to every time the believers assemble to hear the teaching of the passage. The passive voice refers to the believer priest. he receives doctrine from his pastor in the assembly of the local church. The indicative mood is the reality of the communication of doctrine through public teaching for the protection of the privacy of the priesthood.

“abounding therein with thanksgiving,” cross out “therein,” it does not occur in the original. it simply says, “abounding with thanksgiving.” The word “abounding” is a present active participle from the verb perisseuô (περισσεύω) [pronounced per-iss-SUE-oh] and it means “overflowing.” But in the present active participle we have linear aktionsart and it means “constantly overflowing.” It has the idea to exist in a full quality over and above anything. Constantly overflowing is then a description of the supergrace life. Then we have en plus the locative of eucharistía (εὐχαριστία) [pronounced yoo-khar-is-TEE-ah]. Charis is grace; eu is good, “good grace.” So we have “constantly overflowing in the sphere of thanksgiving.” The unbeliever can express thanksgiving but here thanksgiving is much more technical; thanksgiving is the supergrace life. Thanksgiving is not only orientation to grace but the exploitation of grace from the penthouse of the ECS. it is based upon the inner resources of the soul and therefore it becomes the expression of the supergrace life.

Colossians 2:8 Pay attention so that no one takes you [spiritually] captive through his philosophy and empty deception based on human tradition, according to the principles of the world and not according to Christ,

Verse 8, a warning of defeat through apostasy and reversionism. “Beware” is a present active imperative of blepô (βλέπω) [pronounced BLEHP-oh] which means to see. In the imperative form it means to beware, “Be on guard.”

“lest any man,” literally, “lets anyone,” the negative mê. translated “lest.” This refers to inconsequential persons who are the objects of pseudo love and reverse process reversionism. There is no verb here, to be. It is omitted but the verb to be is found in the future, “that there be not any one.”

“spoil,” present active participle of sulagōgéō (συλαγωγέω) [pronounced soo-lag-ogue-EH-oh] which means to be captured, to carry someone from truth to slavery, hence to enslave after capture, “Constantly be on your guard that there will not be anyone who will capture and enslave you.” The ones who will capture and enslave are the ones who become the objects of your pseudo love fanaticism under reverse process reversionism.

“through philosophy,” dia plus the genitive of philosophía (φιλοσοφία) [pronounced fil-os-of-EE-ah], and it does not mean philosophy here. We have a transliteration in the English translation. Here it means human viewpoint speculation, and dia plus the genitive should be translated “through human speculation.”

Then we have an ascensive use of kai. Kai is generally means “and” but this should be translated “even” rather than “and.”

“vain deceit,” the word for “vain” is kenos (κενός) [pronounced kehn-OSS] which means empty or hollow. It connotes something without content or basis for truth; the word “deceit” is apátē (ἀπάτη) [pronounced ap-AT-ay], “delusion.” Remember that reversionism is accompanied by the acceptance of false doctrine.

“after” is the preposition kata, referring here to norm and standard, “after the norm or standard of tradition,” parádosis (παράδοσις) [pronounced par-AD-os-is], which refers to what is transmitted by way of tradition, handed down from one generation to another. It refers really to false tradition being handed down. This is a warning against the Judaizers.

“after the rudiments of the world,” kata again, “according to.” The word for rudiments is an accusative plural stoicheîon (στοιχεον) [pronounced stoy-KHEE-on] which means a row or a series, like letters in an alphabet. it often refers to a philosophical system. It was used for a system of polytheism, and it refers to other attacking cosmic cultures of the time, like the Hellenistic culture of the Graeco-Roman world, “according the speculative systems of the cosmos.” This phrase is comparable to our modern philosophical and religious liberalism. This would be a reference to human philosophy.

Colossians 2:8 Constantly be on your guard that there will not be anyone who will capture and enslave you through human speculation, even empty deceit, according to the pseudo traditions of mankind [religious liberalism], according to the basic teachings of the cosmos [political liberalism], and not according to the standard of Christ.

This warning was heeded by the Philippian church but ignored by another church in the same valley, the Laodicean church. It was the violation of this warning by the Laodicean church that led to their reversionism.

How can we, as imperfect as we are, combine together with God. How do you put a racehorse and a mule side-by-side and have them run together? This passage explains how that is.

Verse 9, ordinarily when you see the word “For” you think of gar, but here we start out with hóti (ὅτι) [pronounced HOH-tee] because something has to be explained. Hóti (ὅτι) [pronounced HOH-tee] does not mean “for,” it means “because.” We have just seen the great problem of being taken prisoner in the angelic conflict, and because of that, hóti (ὅτι) [pronounced HOH-tee], do not be taken a prisoner, do not get into gnosticism, called philosophía (φιλοσοφία) [pronounced fil-os-of-EE-ah]. Instead there is a true fulness.

“in him,” the preposition en plus the locative of autos (αὐτός) [pronounced ow-TOSS]. “In the Lord” is generally en plus the instrumental, “by means of the Lord.” “In Christ is en plus the locative, referring to positional truth. “In him” could go either way. Here it is referring to positional truth and the resultant relationship, “in the same one” or “in himself” is a better translation. Both translations tell us we are not only talking about positional truth, we are talking about a result of positional truth.

Christianity is a relationship with God, not a religion. Some relationships have benefits and some do not. We are born spiritually dead; and yet God has found a way to bless us. We have phase II or phase III. God has provided everything on the basis of relationship.

God, of His Own volition, decided to give man eternal life. How is it possible to do this, and yet maintain His perfection. God must be free to bless us, despite our sinful nature. God is free to love us and not compromise His character because of Jesus Christ.

If God has done the most for us at salvation, what can He give us after salvation? Much more than the most.

We are in Christ and we cannot sin and get out of this. A person thinks that he can lose his salvation; he is impressed with himself much more than he is impressed with God. He shocks himself. There are many people running around just that way. This is why evangelists are running around trying to get people to rededicate. You cannot lose your salvation, no matter what you do; but we can try. That exposes us to divine discipline.

Love demands security. “dwelleth,” the present active indicative of katoikéô (κατοικέω) [pronounced kah-toy-KEH-oh]. Kat is kata which means both norm and standard, and it also means down; oikéō (οἰκέω) [pronounced oy-KEH-oh] means to dwell. So it means to dwell down, to settle down. It means really to have permanent residence, “Because in him [in Christ] has permanent residence.”

In rm/rw, it is the man who provides the stability. She can depend upon her man for her home, for her shelter, for her clothes. She is free in that relationship and free to love him. When a woman comes to a man and he provides everything that she needs, she is free. Everything within her can respond to the man that she loves; and she is free to choose her friends in life and everything else. From this freedom comes her ability to respond.

As believers in Jesus Christ, we are free to love God and to respond to all that He has provided and to choose with whom we will associate in this life. The rm provides security for the woman, so that she is not associating with people she does not want to in order to have security. She is a slave to that extent. When a man takes her away from that, she is free to respond to him and free in her relationships to others.

As believers in Jesus Christ, we no longer have to cater to anyone in life. We are truly free to love from ourselves. People that we do not select, we still can love because of agapê love. We are not filled with hatred.

Another illustration. A person goes to college and the parents pay for it. Bob’s father wanted him to have a hell of a good time and he wanted Bob to spend his time in study. He wanted Bob to be free to study and so that he could play. “Those are the two things that I did....” And boy, he did too. Bob was free to pursue a course of action compatible with his own character.

This is the greatest security passage of the Word of God. What do you want for security? You cannot get any more than this. This does not mean that you will always have things easy. Some can stand prosperity and some cannot.

There is something that resides permanently, present linear aktionsart, it keeps on residing. God has provided us security so that we can fulfill a command given us in Galatians 5:1, “Stand fast therefore in the freedom wherewith Christ has made you free.” He has made us free because He has given us every kind of security.

The next word is an accusative plural from pas, “all,” everything. He has provided a total security.

The things which are inevitable are death and taxes, and God has provided for both of those. It is freedom that we do not appreciate; freedom that we do not understand. It is freedom that we abuse. The unbeliever cannot love God; he is dead to God.

“the fulness,” plêrôma (πλήρωμα) [pronounced PLAY-roh-mah]. We have a definite article with it. The Gnostics had used this term, it is the gnostic term for heaven. Many of the false teachers were teaching gnosticism. it is used here for several things. First of all it is used for the essence of God. In Jesus Christ was all the essence of God, plêrôma (πλήρωμα) [pronounced PLAY-roh-mah]. God the Father is sovereignty, absolute righteousness, justice, love, eternal life, omnipotence, omniscience, omnipresence, immutability and veracity. The Father has these characteristics, the Son has these, and the Holy Spirit. In Christ dwells all of this plêrôma (πλήρωμα) [pronounced PLAY-roh-mah]. So what does that mean? Jesus Christ has sovereignty, He makes decisions every day with regard to you, for your blessing, for your edification, for you in grace. He is fair [+R], He is just, He loves, He has given you the same life He has, eternal life; He knows your situation [omniscience], He has the power to provide [omnipotence], and all of His blessing resides in the fact of His veracity, He is truth. Plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] refers to the essence of God, and Jesus Christ is God and has all the essence of God. There is our security.

We are in union with the Second Person of the Trinity. He provides the security; He provides the freedom.

In addition to that plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] means the thinking of God, and that is Bible doctrine. Jesus Christ has provided as our spiritual food His own thinking. There you get to know Him and there you get to love Him. So plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] includes the whole realm of Bible doctrine.

When a man goes with a girl, he does not date a bunch of other women at the same time. He concentrates on her. And if he discovers that she is not right person, then you make that known. You give the girl the security of seeing one gal at a time. He will never know who his rw is because none of them are free to respond to him.

The real capacity for life is your capacity for freedom. You have the perfect freedom in Christ. Then you stand fast in the freedom wherewith Christ made you free.

And once you have built the edification complex structure, then you go for supergrace, which is going to be taught in the coming months.

Security includes even rebound. The government has stepped in to take the place of God, and the government is out of line. The function of the government is to protect the freedom; not to provide security. When you tax your economy out of existence, you destroy security for everyone. No government can provide security. God can provide freedom and security from enemies within and enemies without.

The pendulum is swinging, and freedom is being set aside in favor of security. Only Jesus Christ can deliver us.

What is the hippy’s idea about love? His idea is sex with anyone. There is no capacity for love there and there is no freedom there. Any gypsy group is enslaved. Bob was doing a study of gypsy groups, and how they moved about, from one place to another. They could only find security in thievery or by entertaining others. Both types of people have no security; and they have no true freedom.

Plêrôma can refer to the thinking of God as well. It includes the whole realm of Bible doctrine. Plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] always indicates a third thing: plan. Plêrôma (πλήρωμα) [pronounced PLAY-roh-mah] always has a plan and has had a plan since eternity past. That plan can be summarized in one word: grace. Plêrôma includes the thinking of God, the essence of God and the plan of God.

The child needs to love their parents as fellow adults, which is different from the love that they had as a child.

“Because in himself [Christ] dwells permanently all the plêrôma (πλήρωμα) [pronounced PLAY-roh-mah],” and you are in Christ. You are not only in Him but you are completed in Him. We are responders, and in the next verse we are completed in Him.

“bodily” means in bodily frame, sōmatikōs (σωματικς) [pronounced so-mat-ee-KOCE], it refers to the human body of Jesus Christ in hypostatic union. In Him He has a bodily frame and because of that we are now able to have a relationship with Him. First of all because He had to become a physical person to go to the cross. So the adverb brings out the hypostatic union and the fact that Jesus Christ is now in bodily frame.

theótēs (θεότης) [pronounced theh-OHT-ace], which means, Deity, the Godhead. Strong’s #2320.

Colossians 2:9 Because in Him dwells permanently all of the fulness [essence, thinking, and plan] of the Godhead, and in bodily frame.

19 06/18/1972 Col. 2:10 Doctrine of positional truth; security provided by freedom

Jesus erected an edification complex structure early in his life. Jesus had the whole realm of doctrine in his soul, but continued moving into supergrace.

Colossians 2:10 and you people have been made full [i.e., spiritually complete] in [fellowship with] Him, who is the [spiritual] head over all who rule and have authority,

Verse 10, “ye are” is a present active indicative of the verb eimi (εἰμί) [pronounced eye-ME]. This verb is also strengthened by a perfect passive participle, plêroô (πληρόω) [pronounced play-ROH-oh]. This is sometimes called a paraphrastic. Permanent tense: permanency; passive voice: subject receives the action of the verb. The participle sets up a divine principle.

The perfect tense is not only the permanence of positional truth. The moment that you accept Jesus Christ you enter into union with Christ. That is total and complete security and you must have this security to have the freedom to love Jesus Christ. Positional truth gives you freedom, a freedom toward God that otherwise you would not have. Without this freedom it is impossible to function as a believer priest in the angelic conflict.

Plêroô (πληρόω) [pronounced play-ROH-oh] is used in at least seven different ways in he New Testament.

“You are in him having been fulfilled.” “In him” is en plus the locative for positional truth.

Abraham Lincoln took from the black people security and tell them they are free. The UN just did the same stupid thing into parts of Africa.

When Israel walked out of Egypt, they had most of the wealth of Egypt. That is why Egypt came out after them.

Giving the wealth of others to the former slaves did not give them freedom or security.

Our system of law is all wrong today. There are places in Houston and you can’t take a walk. Where is freedom?

Freedom is based upon security; and security is based upon positional sanctification.

Positional Sanctification

1. The mechanics for positional truth: the baptism of the Spirit. God the Holy Spirit takes every believer at the point of salvation and enters him into union with Jesus Christ, 1Corinthians 12:13; Acts 1:5; Ephesians 4:5; John 14:20.

2. Positional truth belongs to the carnal as well as the spiritual believer. All believers have the same security, 1Corinthians 1:2,30.

3. Positional truth protects the believer from divine judgement in eternity, Romans 8:1.

4. Positional truth qualifies the believer to live with Christ forever. To live with God forever you have to have two things. God has perfect righteousness and cannot tolerate anything but perfect righteousness. Jesus Christ has +R, the believer enters into union with Christ, he shares His righteousness, 2Corinthians 5:21. God has eternal life. If you are going to have fellowship with God forever you have to have eternal life. Jesus Christ is eternal life. The moment you accept Christ as saviour you enter into union with Christ, you have eternal life. Positional truth qualifies you to live with God forever and ever. Eternal life, 1John 5:11,12; the imputation of divine righteousness, 2Corinthians 5:21.

5. Positional truth explains both election and predestination. Election and predestination are two ways of describing the plan of God. You enter into union with Jesus Christ. Jesus Christ was elected in eternity past, therefore He has a destiny. When you enter into union with Christ you share the election of Christ, you share the destiny of Christ. In sharing the destiny of Christ you are predestinated; in sharing the election of Christ you are in the plan of God forever. Election and predestination are explained on the basis of positional truth, they are the basis of your security, Ephesians 1:3-6.

6. Positional truth produces a new creature in Christ, 2Corinthians 5:17. We are a new creature because of anything that we do; we are a new creature based upon what God has done.

7. Positional sanctification guarantees the eternal security of the believer, Romans 8:38,39.

8. Positional truth exists in two categories. retroactive positional truth is found in Romans 6 and Colossians 2:12; 3:3. In retroactive positional truth the believer is identified with Christ in His death. When Christ died on the cross He died spiritually by bearing our sins. The first Adam died spiritually when he partook of the forbidden fruit. He was immediately spiritually dead. The children of Adam are born with an old sin nature. We do not die spiritually, we are born spiritually dead, Romans 5:12. It is to solve the old sin nature problem that Jesus Christ went to the cross as the last Adam. The last Adam went to the cross, the sins from the old sin nature were poured out upon Him and judged. The human good from the old sin nature was rejected. There is no place in God’s plan for human good. We are identified with Christ in His death, which means down with human good, up with divine good. The work of Christ on the cross is divine good. Our sins have been judged; they are not the issue. Human gold has been rejected; that is the issue in retroactive positional truth. We are identified with Christ is His death, we are also identified with Christ in His resurrection and ascension.

9. The implications of current positional truth.

a. We share the righteousness of Christ, 2Corinthians 5:21.

b. We share His life (eternal life), 1John 5:11,12.

c. We share His destiny, we share His election, Ephesians 1:3-6.

d. We share His sonship, 2Timothy 2:1.

e. We share His heirship, Romans 8:16,17.

f. We share His sanctification, 1Corinthians 1:2,30.

g. We share in His kingdom, He is going to resign forever, 2Peter 1:11.

h. We share in His priesthood. Christ is a priest, Hebrews 10:10-14.

10. The characteristics of positional truth.

a. Positional truth is not something you experience. It is neither an emotion nor ecstatics, it is something you possess on the basis of grace. The baptism of the Holy Spirit is not an experience.

b. Positional truth is not progressive, it can never be improved in time or in eternity.

c. It is not related to human merit or human good. This is the implication of retroactive positional truth, there is no place in the plan of God for human good at any time. Grace escalates divine good and excludes human good.

d. Positional truth is eternal in nature, it will last forever and it cannot be changed by God, by angels, or by man.

e. Positional truth is known only by the Word of God, and it must be communicated to you, it isn’t something you would ever pick up on your own.

f. Positional truth is obtained in toto at the moment of salvation. This is accomplished by means of the baptism of the Spirit, it is one of 36 things you receive at that point.

“And you keep on being in him,” present active indicative of eimi (εἰμί) [pronounced eye-ME]; that is you status, that is your security.

“having been fulfilled,” plêroô (πληρόω) [pronounced play-ROH-oh] in the perfect passive participle. In other words, at the point of salvation God the Holy Spirit not only enters every believer but He also places every believer in union with Christ fulfilling the believer. Every believer is a part of the body of Christ and is therefore designed to respond to Christ. The only way this can be accomplished in time is through the intake of Bible doctrine. You are free to respond to Christ but the capacity for doing so is the intake of Bible doctrine. Therefore positional truth at salvation should result in the function of supergrace. This is the normal function of the Christian life.

“which,” the relative pronoun hos. “Which” is neuter. hos is masculine, and it should be translated “who.”

“is,” now we have the second present active indicative of eimi (εἰμί) [pronounced eye-ME], the absolute status quo verb.

“the head,” the noun is kephalê (κεφαλή) [pronounced kehf-ahl-AY]. it is not only used for the human head but it is used on one to whom all others are subordinate. It is a noun of authority denoting the sovereign rulership of Jesus Christ. Jesus Christ is the authority over His body. He is the head, we are the members of the body.

“of all principality and power,” not only is Jesus Christ our ruler, our final authority, but He is also the authority over angels. This is the victory of the angelic conflict. The word “principality” is the genitive of archê (ἀρχή) [pronounced ar-KHAY], used here for highest angel rulers. It is used here for demon rulers, as in Ephesians 6:12. The word “power” refers to demon commissioned officers, exousia (ἐξουσία) [pronounced ex-oo-SEE-ah].

Colossians 2:10 And you are in him, having been fulfilled, him who is the sovereign head of all angelic princes and all angelic and human authority.

Colossians 2:11 In [fellowship with] Him you people were also circumcised with a circumcision not performed by human beings, but performed by Christ, consisting of the removal of the body of [sinful] flesh,

Verse 11, “In whom” is a prepositional phrase, en plus the locative case of the relative pronoun hos, correctly translated “In whom.” It is a reference to union with Christ or positional sanctification. it is a reference to the fact that when we believe in the Lord Jesus Christ the basis for our security, the basis for our freedom in phase two, is the fact of positional truth. The relative pronoun refers to the Lord Jesus Christ.

“ye are circumcised,” this is not a literal circumcision. The aorist passive indicative of peritemnô (περιτέμνω) [pronounced per-ee-TEHM-noh] is used for a literal circumcision. Peri means around; temnô means to cut. With the next phrase it refers to a spiritual circumcision of retroactive positional truth rather than literal circumcision. The aorist tense refers to a point of time when the believer receives Christ as saviour and God the Holy Spirit enters him into union with Christ — the baptism of the Spirit. The passive voice: the believer receives union with Christ at the point of salvation through the ministry of the Holy Spirit. The indicative mood is the reality of retroactive positional truth.

The Doctrine of Circumcision

1. Circumcision was established as a sign of the Abrahamic covenant, Genesis 17:1-14. Circumcision is an operation on the male phallus in which some useless skin is removed. This principle is carried into the ritual which emphasized the sanctification of the Jewish nation as a part of God’s plan for the previous dispensation.

a. Only the males had to be circumcised in Genesis 17 because only the males were responsible.

b. Women are designed to be responders, they carry no authority except as parents.

c. The ritual as it began in Genesis 17 was designed to set apart the Jewish nation of Israel as a part of God’s plan as God’s representative in the previous dispensation. Abraham was circumcised after his salvation and after receiving the covenant. It was on the reception of the Abrahamic covenant that we actually have the right of circumcision administered for the first time, Romans 4:11.

d. In the history of Israel there are some very dramatic moments in the field of literal circumcision. Literal circumcision represented to the Jews their responsibility before the Lord to maintain and to disseminate Bible doctrine and the principles of establishment. Moses had ignored this with regard to his own children and almost died the sin unto death for his failure to have his youngest son circumcised, Exodus 4:24-26. This is one of the hidden moments of drama in the OT. Moses told his wife to circumcise the uncircumcised young male. She did, threw the foreskin at his feet and walked out on him.

e. Circumcision was a recognition of the role of Israel under God’s grace and therefore it had great significance. Under the command given the child was circumcised on the eighth day. he had nothing to say about it. Being circumcised on the eighth day had two concepts, the coagulation of blood and the principle of grace. The child neither earned nor deserved nor worked for it, nor did his volition enter into it in any way. Therefore circumcision was of great importance in orienting to the grace of God.

f. No Jew could partake of the Passover without circumcision, Exodus 12:48.

g. The Jews were placed under the fifth cycle of discipline for lack of circumcision of the soul to accompany this ritual, Jeremiah 6:10; 9:25,26. So the ritual of circumcision had both physical and spiritual connotation. At its inception we see the spiritual connotation.

2. Definition. Circumcision consists of the cutting away of the foreskin of the male phallus.

a. The ritual indicated dedication of the male sex organ to the right woman, and no one else. It was in direct contrast with the phallic cult of heathenism which the Jews found in the land, Leviticus 12:2,3. This was the physical significance of the ritual of circumcision.

b. It recognized that Israel would be blessed of God not only through spiritual principles but Israel would be blessed in the fact that a maximum number of Jewish males would find the one designed for them and live in great blessing. The [national, not personal] happiness of a nation and the stability of a nation depends upon a maximum number of males within that nation finding, under God’s grace, their right woman. And when a maximum number of right man, right woman marriages are made that nation is stabilized, happy, and blessed.

c. A result of this would be a minimum number of males with long hair.

3. The ritual of circumcision has no significance in the Church Age. By this time in our history a maximum number of people everywhere realize the value of circumcision and have followed the principle, but when males are circumcised today it has no spiritual significance in their life, 1Corinthians 7:18,19; Galatians 5:2,3.

4. Circumcision early in the Church Age became a rallying point for legalism — Acts 15:1, 24; Galatians 6:12,13.

5. Circumcision was used originally to designate the Jews by their race and by their nation, Galatians 2:8; Colossians 4:11; Ephesians 2:11; Titus 1:10. Under this phraseology the Jews are often called the circumcised.

6. Circumcision is used to portray retroactive positional truth, Colossians 2:11. Remember there are two categories of positional truth. We are identified with Christ in His death. At the point of salvation we are entered into union with Christ as He died on the cross. Bearing our sins and taking our place He rejected human good. Human good is outside of the pale of the work of Christ on the cross. He rejected human good. Human good, therefore, is equivalent to the portion of the foreskin removed in circumcision. Human good is dead and circumcision is dead, useless skin. We are also identified with Christ as He is seated at the right hand of the Father. This is current positional truth. Circumcision relates to retroactive positional truth. Therefore in portraying retroactive positional truth the ritual circumcision removes that which is unnecessary, useless. The removal of the unnecessary useless portrays what is not necessary in the Christian life. Therefore the spiritual significance of circumcision comes into focus. Today we have a spiritual circumcision whereby grace eliminates legalism — what is useless. Grace eliminates the talent of man, the ability of man, the energy of man, the plans of man. All of these form the legalistic package.

7. Circumcision is also used to portray scar tissue, emotional revolt, and reversionism, Jeremiah 6:10; 9:25,26; Ezekiel 44:7; Acts 7:51.

8. Circumcision is used to portray the function of GAP, Deuteronomy 10:16; Jeremiah 4:4.

9. Circumcision is used to portray the ECS with entrance into the supergrace life, Deuteronomy 30:6; Romans 2:28:29: Philippians 3:3.

“with the circumcision,” literally the instrumental case of peritomê (περιτομή) [pronounced per-it-om-AY], the noun, means “by means of a circumcision.”

“made without hands” is literally in the Greek, “not made with hands.” All one word, it is an adjective in the instrumental case which modifies the noun, acheiropoíētos (ἀχειροποίητος) [pronounced akh-i-rop-OY-ay-toss]. Poietos means to be made; cheirô, by hands; a (ἀ) is a negative. In other words, in the realm of the Church Age we have a real but not physical circumcision. This is in keeping with the dispensation in which we live where all believers are priests. In the literal physical circumcision women are not circumcised, only the male child. So when we get to a circumcision which is universal among believers it is not a physical circumcision, as indicated by the adjective. It is a spiritual circumcision. So while in the previous dispensation all females were excluded from the ritual in the Church Age we have a spiritual circumcision which includes all believer priests, and whether you are male of female as a Christian you are a priest. This spiritual circumcision is retroactive positional truth. Every believer, male or female, in the Church Age is identified with Christ in His death.

“in putting off,” this is a prepositional phrase, en plus the instrumental of apékdusis (ἀπέκδυσις) [pronounced ap-EHK-doo-sis], and it should be translated again “by means of.” The word a)pejdusij means the stripping off of or the renunciation of.

The next phrase is confusing, it is not found in the original, “of the sins.”

“of the body,” the genitive singular of sōma (σμα) [pronounced SOH-mah]; “of the flesh,” sarx (σάρξ) [pronounced sarx]. Sarx (σάρξ) [pronounced sarx] refers to the old sin nature; the word sōma (σμα) [pronounced SOH-mah] here is used in the sense of essence. So the “body of the flesh” is the essence of the old sin nature. Here is the principle of our spiritual circumcision which occurs at the moment of salvation. Here we have the rejection of both human good and everything related to it by retroactive positional truth.

When Jesus Christ went to the cross He solved the whole problem of the sin nature. The old sin nature has essence. From the area of weakness we have sins. He borne our sins in His own body on the tree. From the area of strength we have human good. he rejected human good. He also broke the back of the lust pattern by being willing to go to the cross in spite of what it meant — the prayer in Gethsemane. Human good was rejected, our sins were born. When we believe in Christ we enter into union with Christ, the sin problem has been solved and human good has been rejected.

The sin problem is solved for us by the use of 1John 1:9 which is based upon what Christ did on the cross. The blood of Jesus Christ, God’s Son, cleanses from all sin. The blood of Christ refers to His bearing our sins, being our substitute, being our sacrifice. Therefore the blood does not refer to His literal blood, it simply is an analogy to the animal blood portraying the death of Christ. So when Jesus Christ was bearing our sins in His own blood on the tree He was making it possible for us to use 1John 1:9. So there are two principles involved. We can name our sins and be forgiven, that handles the sin problem in time. It is based on retroactive positional truth. Also at the same time human good has no place in the plan of God. As human good was rejected so we as believers in recognizing our circumcision reject the principle of human good and the energy of the flesh.

“by the circumcision of Christ,’ again we have a prepositional phrase, en plus the instrumental of peritomê (περιτομή) [pronounced per-it-om-AY]. The repetition of the noun, this time in a prepositional phrase. In the instrumental the object of the preposition en, “by means of the circumcision of the Christ.” We have the definite article. So the circumcision of Christ refers to His death on the cross where He was judged for our sins and rejected human good. We are identified with Christ in His death — part of positional truth — therefore we have today spiritual circumcision. Spiritual circumcision applies to every member of the body of Christ, male or female. The literal physical ritual of circumcision was exclusive, it belonged to the males of Israel only. But the spiritual circumcision which we have today is all-inclusive, every believer is a priest. So spiritual circumcision or retroactive positional truth does not imply eradication of the old sin nature in phase two but it merely breaks its back. It does indicate that by union with Christ in His death the believer in phase two is delivered from the power and the authority of sin from the old sin nature. This is accomplished in a grace way by means of rebound. He is also delivered from human ability, energy of the flesh, human good, lust motivation of any kind. All of this is accomplished in this circumcision.

Colossians 1:11 In whom [Christ] also we have been circumcised by a circumcision not accomplished with hands by the renunciation of the essence of the old sin nature [body of the flesh], by means of the circumcision of Christ.

God’s plan calls for believers to be placed under the authority of a pastor-teacher in a local church. God’s plan does not call for making a celebrity out of new believers who might have some human notoriety. There is only one celebrity in the human race, and that is Jesus Christ.

We are not to make ever against physical circumcision. Our salvation is a rejection of human good. Dedication to full time Christian service; the reaffirmation of faith. Many of you are unable to distinguish between the grace of God and all kinds of cosmic system gimmicks. The gimmicks of Christianity are nothing more than human good. We are identified with Christ in His death and burial and His resurrection.

Since all believers are circumcised at the point of salvation, what happens next? This happens when you believe; but you learn this as you grow. Water baptism is the ritual today. The believer is now ready to understand the circumcision, which he had at the moment of salvation. All of you were circumcised at the point of salvation. Every believer at the moment of salvation was circumcised. You did not feel anything. Feeling good at the point of salvation means nothing. You did not know anything at the point of salvation. It is amazing how you superimpose what you learn after salvation.

Can a literal circumcision be cancelled? No. Once circumcised, always circumcised. We were all circumcised at the point of salvation.

God completely rejects human good at the point of salvation. There is no human good associated with God.

Bob’s been baptized twice; once as a child, which got his father into a church once. Later by the Baptists.

Colossians 2:12 [This happened when you were] buried with Christ in [the act of] immersion, from which you were also raised up with Him through [your] faith in the accomplishment of God, who raised Him up from the dead,

Verse 12, as we enter this next verse we are actually looking at the ritual related to this spiritual circumcision. “Buried” is the aorist passive participle from the compound verb suntháptō (συνθάπτω) [pronounced soon-THAP-toe]. Sun means “with,” thaptô means to be buried. It should be translated “Having been buried with.” It is an aorist tense: point of salvation. Passive voice: you received this burial, you didn’t bury yourself.

“with him,” we have the locative of autos (αὐτός) [pronounced ow-TOSS], a pronoun used here for Jesus Christ. it is in the locative form to indicate union with Christ, “Having been buried with him” or “in him.” This is the positional truth of Romans 6.

Then we have a prepositional phrase, the preposition en plus the instrumental of baptisma (βάπτισμα) [pronounced BAP-tis-mah]. Baptisma (βάπτισμα) [pronounced BAP-tis-mah] is in the instrumental case, “Having been buried in him by means of the baptism.” There is a definite article here.

We have to remember that baptisma (βάπτισμα) [pronounced BAP-tis-mah] which is a noun, baptizô (βαπτίζω) [pronounced bap-TID-zoh] which is a verb, and báptō (βάπτω) [pronounced BAHP-toh] which is a verb, are all words which have come down to us through three different Greek languages over a period of 1000 years. Before these words got into the New Testament they were a thousand years old. So we know exactly what they mean. The worst thing that ever happened to the Christian church in the English speaking world is when these words were transliterated. For example, baptizô (βαπτίζω) [pronounced bap-TID-zoh] is transliterated “baptize.” But it isn’t a translation. Only a translation tells us what is going on. It is legitimate only to transliterate the proper names of people and geographical locations, and so on — rivers, mountains, cities; but it is never legitimate to transliterate a verb like baptizô (βαπτίζω) [pronounced bap-TID-zoh]. It should be translated. That has not been done and that is a part of the great problem. Baptizô (βαπτίζω) [pronounced bap-TID-zoh] or baptize means to identify. That is the translation of the noun and “to identify” is the verb. This was true in the days of Homer. Homer used these words in the sense of identification. Then in the days of the great Greek historians of the fifth century BC, Herodotus and Thucydides used it. Euripides used it. And always with great consistency the verb and the nouns have meant identification. They connote identification. Something is identified with something else. Homer talks about the crafty Ulysses putting the sharpened beam into the eye of Cyclops. he says the plunging of the beam made a hissing noise like a man who smelt iron when he dips the iron into the water, and he used the word báptō (βάπτω) [pronounced BAHP-toh], identifies it, so that the iron is tempered. So the word has been used extensively so there was never any excuse for a transliteration. The translation should be identification.

There is no reference to water baptism in any of the epistles. Baptism is mentioned many times, but only Spirit baptism, only baptism of fire, never water baptism. Outside of the book of Acts there is no reference to water baptism in any of the epistles. Baptism is mentioned in Romans chapter 6, that is retroactive positional truth and current positional truth. Baptism is mentioned in Colossians chapter 2, same concept. It is the baptism of the Holy Spirit which is emphasized throughout the epistles. Every reference to baptism in the epistles is a reference to the baptism of the Holy Spirit, never water baptism.

21 07/09/1972 Col. 2:12; Gal. 3:26–28 Baptism of Holy Spirit; issue/water baptism It’s two weeks later.

Bob has missed so many things in Hebrews 2, Colossians 2 and Romans 2. Bob spent all day yesterday studying Colossians 2. Bob reads vv. 12–17; and he touches on a few things which will be studied in the future. If you are a holy roller, you are thrown out of the ball game. The holy rollers are all in the showers. We are in for a lot of correcting of translations. Might be August before we get to v. 18.

Verse 12, as we enter this next verse we are actually looking at the ritual related to this spiritual circumcision. “Buried” is the aorist passive participle from the compound verb suntháptō (συνθάπτω) [pronounced soon-THAP-toe]. There is a point in time when Jesus was buried. Now, we are buried with the Lord, 2000 years later. One point of time is superimposed on another point of time. This is an type or aorist tense never covered before by anyone. Passive means that we receive burying.

With him is a locative of autos. This reflexive pronoun is used in many ways. This means, with Him meaning retroactive positional truth.

En + the instrumental of baptisma; so this is by means of the baptism. The true meaning of Christianity is found in the baptism of the Holy Spirit. Having been buried with Him by means of the baptism.

Bob reviews the 7 baptisms. Two categories: real and ritual baptisms (real identifications and representative identifications). The Egyptians were immersed; no spiritual connotation to that. The baptism of the cross is our sins were identified with Jesus Christ on the cross. The Father and the Spirit forsook Him. The baptism of fire. Moses, cross, Spirit, fire. The 4 real baptisms.

Then 3 ritual baptisms. The baptism of John; the baptism of Jesus (which is unique); and our baptism. In the baptism of Jesus, the water represents the plan of God.

Most people who have been baptized haven’t a clue. We identify Jesus in His death; and when we come up out of the water, that is identification with Jesus on the right hand of God.

Water baptism is mentioned only once in Corinthians, where people argued about who baptized them. Those without religious backgrounds is not an issue to you. This tells us how stupid, asinine and bigoted that believers can be.

How much do you need to understand about Jesus in order to be saved? Practically nothing. But it may take you years before you understand all that happened to you. If you life depended upon you writing this down on a piece of paper, you would fail. But you are still saved. Ritual means not a thing. Water baptism in the epistles only occurs once and that as a point of controversy.

Verse 12, “the baptism.” Of all the baptisms we need to understand the baptism of the Holy Spirit is the one that requires the greatest attention. The true meaning of Christianity is found in the baptism of the Spirit. Christianity is not a religion, Christianity is a relationship because of the ministry of the baptism of the Spirit. So this should be translated, “Having been buried with him by means of the baptism.”

The Doctrine of the Baptism of the Holy Spirit

1. The baptism of the Holy Spirit did not occur in the Old Testament or in any previous dispensation, Acts 1:5, “Ye shall be [future tense] baptized with the Holy Spirit not many days hence.” It was mentioned first as a prophecy tend days before the Church Age began. No one was baptized by the Holy Spirit in the Old Testament. However, many prophets had ecstatic experienced in the Old Testament when they saw a vision. The experience was ecstatic early in the Church Age; but no longer. There are churches which teach this is an experience and that is based upon the first Pentecost in the Church Age. Peter explained what was happening and said that this was just like what Joel described. There is a similarity.

2. The baptism of the Holy Spirit is prophesied first by Jesus Christ, John 14:20; Acts 1:5.

3. The mechanics of the baptism of the Spirit are clearly stated in 1Corinthians 12:13. God the Holy Spirit takes every believer at the moment he believes and enters him into union with Jesus Christ. Being entered into union with Christ is an actual identification. We are identified with Christ in His death. That means down with human good. We are identified with Christ in His resurrection. That means up with divine good. The baptism of the Spirit is also the key to the ministry of the Church Age believer in the victory of the angelic conflict. Man after the fall was physically alive, but he was spiritually dead. The man hid from Jesus in the garden. He did not realize this at the time, but Satan now had a kingdom on the earth. We are born into Satan’s kingdom, physically alive and spiritually dead. Jesus paid the cost of for our sins. There has always been a group of people on this earth no under Satan’s rulership. Satan is always working on these people. Two kinds of people on the earth at the Millennium; people in resurrection bodies and others in human bodies. All of them saved. Jesus is the crown prince and the High Priest. He will rule forever. The doctrine of ascension is one of the most important doctrines of all; and how can a man do this, going through a massive amount of enemy territory, and travel through two heavens to get to the 3^rd heaven. Now, how can that happen if this man is not superior to angels. We spend too much time thinking about our own problems. Our problems mean nothing next to the ascension of Jesus Christ in His resurrection body. When we hook up Colossian 2 and Hebrews 2 and we have a fantastic thing. The cross had to take place historically in order to do something with all of the saints who have died. The devil’s back is broken at the cross. There is no such thing as brotherhood of man; that is the farce of the bleeding hearts. We were all born spiritually dead and born into Satan’s kingdom. How does God announce to the devil that he has lost another person. He picks us up and places us into Christ. The Old Testament saints were born again, born out of the devil’s kingdom, regeneration. When the woman believed in Christ, Adam called her Living rather than woman. The Old Testament saints never had the baptism of the Spirit; but they went to paradise after dying. What is comparable for the OT saints. They were, after the cross, hauled out of paradise and taken into heaven?

4. There is only, therefore, one basis for unification in the devil’s world. It is the unification of believers not achieved by what we do. There is no such thing as equality in the human race or loving all members of the human race. It is totally impossible. And what is impossible is possible with God because of something he did. Unification of believers is achieved in one way only: through the baptism of the Holy Spirit, Ephesians 4:5. “One Lord,” we all have one right man, the head of the Church, Jesus Christ; “one faith,” we are all saved the same way; “one baptism,” the baptism of the Holy Spirit in one second unifies the whole kingdom of the Lord taken out of the kingdom of Satan. The devil wants all the people of his kingdom to love one another but he cannot manage that. The sin nature is a part of the devil’s communion table and the first sinner of all history is the devil himself. This is a reminder of his own fall. He convinced billions of angels to go with him. Most churches are all about loving one another. A pastor does that because he is too lazy to study the Word. This is the big push of all religious organizations. God gave a kingdom of lower creatures to Adam; but Satan seized this kingdom, using duplicity. A woman’s libber on televison; Bob wondered if she had ever met a man. When Satan tempted the woman with the tree of knowledge, making her think that she can be as intelligent as God. Always there is the same pitch, “You get into brotherhood; you love everyone.” But you are unable to do this.

6. The baptism of the Holy Spirit is the basis for retroactive positional truth, Romans 6:3,4; Colossians 2;12.

7. The baptism of the Holy Spirit is also the basis for current positional truth, Ephesians 1:3-6; Colossians 2:10. Jesus Christ is seated at the right hand of the Father. We also enter into union with Christ as he is ascended and seated. Current positional truth, then , qualifies us to have fellowship with God forever. Jesus Christ is eternal life and we share that life. He is also +R and we share that righteousness. We are in union with Christ seated at the right hand of the Father, therefore acceptable to God the Father, even as Christ is. We are also positionally higher than angels, though physically inferior. We are also identified with Christ in His death which means that in principle human good has been totally rejected by us. Now, experientially human good must also be rejected. There is no place for human good in the Christian way of life.

8. The baptism of the Spirit also begins the dispensation of the Church, Matthew 16:18, where the Church was prophesied; Acts 1:5 was fulfilled in Acts 2:3; and Acts 11:15-17 tells us that this is what happened.

9. The baptism of the Spirit is not an experience of any kind, it is not ecstatics, it is not speaking in tongues, 1Corinthians 12:13. The holy rollers are totally apostate in every way. There is no such thing as the experience of the baptism of the Holy Spirit. It is actually a grace mechanic whereby we become acceptable to God, being sinners, being spiritually dead, having the imputation of Adam’s sin, being in the state of total depravity, yet acceptable to God. The baptism of the Spirit is often distorted into an experience. This is a Satanic move to discredit God’s grace. Anything that man can do always seems to blind him as to what God has done for him. Being in Christ, means we share His priesthood, we share His rulership, etc. The Christian life is all about what God has done for us; it is never about what we do for God.

10. The baptism of the Spirit occurs at the moment we believe in the Lord Jesus Christ, Colossians 2:12.

Near the end of his life Alexander the Great developed a united nations type thing. He died soon thereafter. One Lord, one Faith, one baptism.

Bob’s aunt lived on the beach, and a guy came and said, “Today is the day for baptism.” They both body surfed for about an hour. Great breakers. Water baptism is a divider; it is the baptism of the Spirit which unifies all believers.

Completing the doctrine above (beginning with point #6). The notes above actually come from lesson #22. A double session and a special tonite. Some character called Bob and wanted to know what was being taught at the different services. Bob wanted to punch him.

Bob goes back to point 1 in the Doctrine of the Baptism of the Holy Spirit, but point #6 is the actual starting point.

“wherein” is “by means of which,” the preposition en plus the instrumental of the relative pronoun hos. The antecedent to the relative pronoun is baptism.

“ye are risen,” aorist passive indicative of sunegeírō (συνεγείρω) [pronounced soon-ehg-Ī-row]. Egeirô (ἐγείρω) [pronounced ehg-Ī-row] means to raise up; sun means with. It means to raise up with. This is a reference to current positional truth or identification with Christ as he is seated at the right hand of the Father. We have a culminative aorist here, for this was accomplished at the point of salvation. Remember the basic concept of the aorist is an occurrence. Before the occurrence it iterative, during is constantive, and the end of the occurrence is culminative, an accomplished fact. You have been raised with Christ. This is current positional truth, the culminative aorist. The passive voice: the subject receives the action of the verb. We receive this at the point of salvation. We do not earn it, we do not deserve it, we do not experience it. The indicative mood is the reality of the baptism of the Spirit entering every believer into union with Christ. In this way Jesus Christ will have His right woman. Not good that the last Adam should be alone, even as it was not good that the first Adam should be alone. The first Adam was provided by Jesus Christ a right woman. The last Adam is provided by God the Father a bride. The body is being formed during the Church Age. When the body is completed the body becomes the bride by the resurrection or the Rapture of the Church.

“with him,” when did it happen? We have dia plus the genitive of pistis (πίστις) [pronounced PIHS-tihs], which means “through faith.” This is the genitive singular for the point of salvation. This goes with the aorist. The aorist passive indicative plus dia plus pistis (πίστις) [pronounced PIHS-tihs] indicate the baptism of the Spirit is one of the 36 things that we receive at the point of salvation. And remember that it is faith in Jesus Christ that saves.

“of the operation” is the objective genitive of enérgeia (ἐνέργεια) [pronounced en-ERG-i-ah] which means operational power. The operational power is always defined, usually by another genitive or an ablative. In this case we have the ablative tou theou with it, “from the source of the God.”

God the Father did something that guarantees our salvation and the completion of it in resurrection.

“who hath him from the dead,” there is no relative pronoun “who” at this point in the passage. This is simply an aorist active participle of egeirô (ἐγείρω) [pronounced ehg-Ī-row] which means to raise up. It is used here for resurrection. It is an aorist active participle. The aorist tense refers to the concept of resurrection. Resurrection occurred in a point of time and was completed in a point of time. Therefore we have a culminative aorist. But this is an aorist active participle and the action of the aorist participle precedes the action of the main verb. The main verb is the aorist active indicative “you have been raised with Christ.” So the moment you believed in Jesus Christ you were entered into union with Christ who is seated at the right hand of the Father.

“from the dead” is e)k plus the genitive plural which means “out from deaths [plural],” nekros (νεκρός) [pronounced nehk-ROSS]. We have a reference, then, of the fact that Christ died twice on the cross. A genitive plural is also the same as the ablative plural. While the genitive plural can be “from” the ablative plural of e)k is “out from.”

Colossians 2:12 Having been buried with him by means of the baptism, by which [baptism] you have been raised up [with Christ] through faith in the operational power from the source of the God, having raised him out from the deaths.

Colossians 2:13 And when you were [spiritually] dead because of your sins and your lack of being physically circumcised [Note: This refers to their having been unconverted Gentiles and therefore outside of a relationship with God], God made you alive [again] together with Christ, having forgiven us for all of our sins,

Verse 13, the principle. “And you” has great emphasis. This is the accusative plural of the personal pronoun su. It is what is called a proleptic pronoun in the emphatic position. The pronoun, by the way, is the object of the verb, not the subject. We also have with it an ascensive kai which means a continuation of the thought. This continuation of the thought gives great emphasis on you. You have been saved, 36 things were done for you at the moment of salvation and it is the object of the verb but because it is taken out of its normal place and put here first it receives great emphasis. Once you are a believer in Jesus Christ you are under the emphasis of grace, and being under the emphasis of grace it behooves you to devote your life to learning Bible doctrine so that you will avoid trying to help God.

“hath he quickened,” “and he has give life to you all” is the concept here. Zoô poieô (ποιέω) [pronounced poi-EH-oh] means to give life, not to quicken. This is probably the way the sentence should start in view of the proleptic pronoun.

“being dead in your sins,” “being dead” is a present active participle of eimi (εἰμί) [pronounced eye-ME] for an absolute status quo. it is present linear aktionsart from the present participle, “And he has given life to all of you constantly being dead.” The word for “dead “ here is again the accusative of nekros (νεκρός) [pronounced nehk-ROSS]. “Dead” is the object of the verb to be and it is a predicate nominative; “in your sins,” this is the instrumental, “by means of”; paráptōma (παράπτωμα) [pronounced par-AP-to-mah]. Para means beside here; ptôma means to stumble or fall. It means to make a false step, to transgress, to sin. It is generally used in connection with sins against God and sins that you know are a violation of divine standards. “And he has given life to all of you being dead by means of your sins.”

“Trespasses” is the result of something else. We sin because we have an old sin nature and this comes up next, “and the uncircumcision of your flesh.” The word “uncircumcision” here refers to the fact that we possess an old sin nature, akrobustía (ἀκροβυστία) [pronounced ak-rob-oos-TEE-ah]. This applies to male and female; circumcision only applies to the male. So this is used in a spiritual sense for the old sin nature and it emphasizes the fact that we are born spiritually dead and physically alive; “of your flesh” is the ablative singular of sarx (σάρξ) [pronounced sarx] which is used here for the old sin nature. We have two phrase here which indicate that we sin personally because we have an old sin nature. Both of these are instrumental singulars.

“hath he quickened” occurs at this point in the Greek sentence as an aorist active indicative. Because of the use of the proleptic pronoun it is translated up at the beginning of the sentence. It means to give life, to give the function of life, or to make alive. it refers to current positional truth and it goes with the proleptic pronoun which is the object of this verb.

Also with this is a prepositional phrase, the preposition sun plus the dative of the reflexive pronoun autos (αὐτός) [pronounced ow-TOSS], “with him.” This, again, emphasizes current positional truth.

So far we have: “And you [and only you], he has given life together with him [Christ], being dead by means of trespasses and the uncircumcision from your flesh [from the old sin nature].”

All males are born uncircumcised which is an illustration of all members of the human race being born with an old sin nature. Therefore uncircumcision in this passage is used for being spiritually dead. The source of being spiritually dead is the old sin nature. We are born with an old sin nature.

“having forgiven,” aorist middle participle, charizomai (χαρίζομαι) [pronounced khar-ID-zohm-ahee]. It is taken from charis (χάρις) [pronounced KHAHR-iç] which means grace. The word means to be graced, to give graciously, to forgive, to pardon, to show one’s self gracious to someone else. This is an aorist participle and the action precedes the action of the main verb “he has made alive.” he made us alive because He forgave us, He graced us out with regard to all trespasses.

“you all trespasses,” “all” is the accusative plural of pas, and again we have paráptōma (παράπτωμα) [pronounced par-AP-to-mah] for “trespasses.”

Very literal translation of Colossians 2:13 And you (and only you) has He given life to you together with Him [Christ], being dead by means of trespasses, and the uncircumcision from the source of your flesh [from the old sin nature], graciously forgiving us all our trespasses [or, having graced us all our trespasses].

Colossians 2:13 And as for you, being dead by means of your trespasses and by the uncircumcision from your flesh [your old sin nature], having graciously forgiven us all our trespasses he has given you life together with him.

We think chronologically, so we put things in a chronological order in our sentences. The Greeks could scatter their aorist participles all over throughout a sentence and keep track of them.

Colossians 2:13 And when you were dead, by means of your transgressions, and by means of the uncircumcision of your old sin nature, He (God the Father) having graciously forgiven us all our transgressions, has given you life together with Him (Christ).

23 07/30/1972 Col. 2:14–15 Angelic conflict; fallen angels disarmed; Man's IOU to God paid by Christ

Colossians 2:14 He canceled the document written in ordinances [Note: This obviously refers to the Mosaic Law] that was against us and was opposed to us, and has taken it out of the way, nailing it to the cross,

Verse 14, “Blotting out” is an aorist active participle from exaleíphō (ἐξαλείφω) [pronounced ex-al-Ī-foe] which means to blot out, to obliterate, to rub out, to erase. This word is used throughout Greek literature as a gambler’s term. The apostle Paul picked it up from gambling. “Blotting out” is a gambler’s term for the cancellation of an IOU. Holding an IOU against you means there is pressure on you. It not only represents a great gambling loss but with that loss it represents pressure, the fact that if debt isn’t collected one way it will be collected another way — and not you your benefit. Many of us borrow money and this can give us a sense of pressure. Pressures exist because of indebtedness. The aorist active participle indicates that the death has been canceled once and for all, and that the debt was canceled by what occurred in eternity past. The action of the aorist participle always precedes the action of the main verb. The main verb does not come until later on, “he took it out of the way.” So it was canceled before it was taken out of the way. The aorist tense is also a culminative aorist which means this death has been wiped out, not only for those described here as “you” but for all members of the human race. A phenomenal pressure has been removed by grace. Christ canceled the debt for the entire human race.

Bob understands the structure of English based upon the 3 or 4 years of Latin which he took. We have come to assume that there is no language like English, given how it is found all over the world.

This IOU has many parts. It will be described in the next word, “handwriting.” The handwriting or the IOU is made up of principles such as “IOU God perfect righteousness.” No one can pay off that debt. “IOU God a perfect life.” No one can pay off that debt. “IOU God to be spiritually alive to you.” No one can pay off that debt. It should be understood that the IOU that is canceled here is a totally hopeless IOU. There is no way that eve one member of the human race could ever pay it off. We all are born with a hopeless IOU, one that we cannot possibly meet in any way. This is where we get our first glimmer of grace. There is no way of life, there is no system, no concept, no principle by which you and I could ever enter into a relationship with God. There is an IOU out against us and that IOU is a total barrier. You cannot come to God in debt. God is a giver and he has found a way to cancel that debt without compromising His character. It is only the grace of God that turns spiritually dead, deep in debt mankind into a noble creature in time for all the angels to see. The active voice of the participle here indicates that someone other than the one in debt has canceled it. So we translate: “Having canceled.”

Most testimonies are all about changing one’s behavior, something which any unbeliever can duplicate.

If you don’t get doctrine after believing in Jesus Christ, there is a 90% chance that you will turn into a weirdo. Why? They are starving to death spiritually. Once you are born into the Lord’s kingdom, it is a brand new ball game. It is only the grace of God that turns deep in debt into a person without debt, standing even before all of the angels.

This is an excellent illustration, as everyone has had either a debt or you have lent money to someone and received a worthless IOU. Bob was brought up to know that pay off your debts; you do not welsh on an obligation. In 1935, it would have been understood that the lowest thing ever is welshing on an obligation.

“handwriting” is a compound noun, cheirógraphon (χειρόγραφον) [pronounced khi-ROHG-raf-on]. It means an IOU, a written form of indebtedness. it is putting your name on the line on a piece of paper and the amount that you owe someone else for some reason. Every member of the human race owes God imperfect righteousness and sinlessness. God created man sinless, therefore we owe Him sinlessness. When Adam sinned he put the whole human race in debt to God. It was passed on to the human race, that is what is meant by the imputation of Adam’s sin. Adam put us behind the eight ball. As a result we are born into debt.

Adam was not innocent; he was sinless. When Adam fell, that put the entire human race into sin. People make a lot of decisions for you. People in government make bad decisions for you. The whole structure of life is people make decisions for us. Adam made the decision to put us into sin. We are all descended from Adam and the woman. He put us in the worse jam.

We are born into debt; and we were born into a hopeless debt. We sin every day and we are reminded every day of our debt to God. The more we grow, the more refined our sins might become; but they still increase our debt. We are up to our hocks in debt; we are behind the 8-ball.

“of ordinances,” the instrumental plural of dogma (δόγμα) [pronounced DOG-mah]. From it we have dogma, absolute truth. From it we also have dogmatic, the proclamation of absolute truth. The word dogma (δόγμα) [pronounced DOG-mah], however, originally meant the decrees of God, His ordinances, statutes, rules, commandments. In this case it is a reference to the Mosaic law, the divine standard God used to demonstrate the sinfulness of mankind as well as his anti-establishment. “Having canceled the certificate of indebtedness [the IOU] against us by means of the decrees.” In other words, the IOU is composed of both the existence of the old sin nature plus the manifestations of the old sin nature — sins, human good, trends. This IOU has been (positionally) canceled in eternity past. God the Father in His grace found a way to cancel this even before the note existed. The cancellation of the debt of sin was decreed in eternity past and was fulfilled in time. “By means of the decrees” indicates that in eternity past God found a way to meet the indebtedness of man.

“which was contrary,” “which” is a relative pronoun hos plus the imperfect active indicative of eimi (εἰμί) [pronounced eye-ME]. The imperfect tense is linear aktionsart in past time. It takes every one of us back to the moment of birth. The moment we became a human being we were spiritually dead while being physically alive. So “it kept on being,” imperfect tense, takes us from the moment we are born, throughout our lifetime, and it brings us to the cross in effect. The word “contrary” is a double compound adjective meaning “hostile.” In other words, the old sin nature is always hostile, not only to us but to God.

“and took it,” the perfect active indicative from airô (αἴρω) [pronounced Ī-row] which means to lift up and carry off. it is in the perfect tense here which is the permanence of the solution of the problem at the cross, 2Corinthians 5:21; 1Peter 2:24. The perfect tense indicates that sin is permanently judged on the cross with the result that is could never be judged again. This law of double jeopardy is so stated and related in Revelation 20:12-15 where we have the unbeliever at the last judgement not judged for his sins but judged for his human good, his human righteousness. With the perfect tense this verb must be translated “he removed it permanently.” He did it for all the human race, the application is only to those who believe. The active voice: Christ on the cross bore our sins, was judged for our sins. He carried our sins on the cross and when he did they were judged. That is spiritual death. Christ was not spiritually dead because He had an old sin nature; Christ when to the cross perfect. He was spiritually dead because a perfect, impeccable person bore our sins in His own body on the tree. Therefore He was qualified to bear our sins. The indicative mood is the reality of divine judgement on Christ at the cross which paid the debt and canceled the IOU.

“out of the way,” the preposition ek plus the genitive of mesos (μέσος) [pronounced MEH-soss], and it should be translated “out of the midst.” It means to move out of the way as a barrier. Sin is no longer a barrier.

Then, when you destroy an IOU because it is paid, how is it done? The aorist active participle of prosēlóō (προσηλόω) [pronounced pros-ay-LOW-oh] which means “having nailed it.” Again, the action of the aorist participle precedes the action of the main verb. The main verb: “he removed it out of the way.”

We have two aorist participles and a main verb. Therefore the action of the two aorist participles are coterminous. The first aorist participle declares the cancellation of the IOU; secondly, an aorist participle which says it was nailed to the cross. Both of these aorist participles, then, are coterminous as they precede the action of the main verb. So the debt was canceled when it was nailed to the cross and only at the cross is the debt canceled. That immediately destroys every false concept of salvation that has ever been cooked up. Only the cross did it.

“to his cross” is literally, “to the cross,” the dative of stauros (σταυρός) [pronounced stow-ROSS]. The dative is an indirect object to show some advantage; “to the cross” is dative of advantage. The cross is, of course, of infinite advantage to the human race.

Colossians 2:14 Having canceled the note of indebtedness against us — by means of the decrees — which was hostile to us, He even removed it permanently out of the way [as a barrier], having nailed it to the cross.

Colossians 2:15 [In doing this] Christ disarmed the rulers and authorities [i.e., evil forces] and made a public display of them, triumphing over them through the cross. [Note: This could possibly be rendered “God triumphed over them through Christ”],

Verse 15, “And” is not found in the original. “Having spoiled” is an aorist middle participle from apekduomai (ἀπεκδύομαι) [pronounced ap-ek-DOO-om-ahee]. This is one of those compound verbs that cannot be reduced to one word in the English. It means to strip off clothes and throw them away. However, this is in the middle voice and he middle voice generally acts upon itself for its own benefit. It is reflexive in concept very often. So in the middle voice it means to disarm or neutralize the enemy. In other words, the middle voice of this verb was used in a military sense. “Having spoiled,” then, is not a correct translation. It should be translated “having disarmed,” aorist middle participle. Who is being disarmed here? The angelic forces of evil under Satan. They are defined as “principalities,” the accusative plural of the noun archê (ἀρχή) [pronounced ar-KHAY] plus the definite article, “the archons.” Archê (ἀρχή) [pronounced ar-KHAY] is an old, old noun, it refers to the highest ruler of Athens in the fifth century BC. This is taken from Attic Greek.

There was actually in the structure of the Athenian empire, and before that the Athenian democracy, what is known as the college of archons. They were broken down into four parts. The president of Athens was called ho archê (ἀρχή) [pronounced ar-KHAY], which means preeminence. The second ruler or vice president was called ho basileus (βασιλεύς) [pronounced bahs-ee-loose], and this is a king. Archon is greater than the word king in the vocabulary of the Greeks. Then there was a third ruler who was the military commander, and he was in the college of archons but he was called a polimarchos, the war archon. The fourth section of this college of archons were six archonês called thesmothêtoi. The word means legislators. Archê (ἀρχή) [pronounced ar-KHAY] is generally used in the scripture for the most powerful creatures of Satan, the most powerful of angels, “Having disarmed demon archons.”

“powers,” exousia (ἐξουσία) [pronounced ex-oo-SEE-ah], which is used both here and in Ephesians 6:12 to indicate demon commissioned officers in the demon organization.

Notice something. While God the Father was canceling out our debt on the cross the whole Satanic system of fallen angels, superior to man, were disarmed and neutralized at the cross. The cross broke the back of Satan.

“he made a show of them openly,” here is the main verb. After they were captured. After they were neutralized. This is the aorist active indicative of deigmatízō (δειγματίζω) [pronounced digh-mat-iIHD-zo]. This goes back to a military custom in the ancient world. This is an iterative aorist, He began to make a show of them openly. The word “show them openly” means to display the captives. In the ancient world, after winning a war, was to bring the captives back and to have a triumphal procession. This was especially true of the Romans. The general who commanded the forces in the campaign rode in a very beautiful chariot. In front of him would be the captives displayed, they would be marched through the streets. Sometimes if a king had been captured he would sit in the chariot behind the general and would sometimes be forced to hold a victory crown over the general as they went through the streets of the city and received the applause of the people of Rome. The idea was to make a display of these people. At the end of the procession, at the prison, the crowd and the soldiers could fall upon special prisoners whom they wanted especially to kill, and they killed them right there. Often many of the people were executed at the end of the procession.

Dr. Chafer suggested that all the forces of evil tried to stop the ascension of Jesus. But Bob thinks that Satan and the demons were being marched in this victory procession.

Here is the point. When Jesus Christ was resurrected three days after the cross He was on the earth for forty days and then he ascended to the right hand of the Father. This verb indicates the back of the Satanic forces was broken at the cross, and when Jesus Christ arrived in the presence of the Father he arrived as the conquering general. In front of Him during His ascension it was quiet on the earth because Satan and all demons were in the triumphal procession as captives. As captives they were probably accompanied by the elect angels because in Job, for example, angelic convocations include all angels. Satan is always at the angelic convocation. Then they went back to their activities because they will be executed, as it were, at the point of the second advent, at operation footstool, at which point they will be incarcerated for 1000 years before their final judgement. So here our saviour, the Lord Jesus Christ, has already had one triumphal procession. It has started but it won’t be over until, the second advent. And Jesus Christ as a man, as our high priest, was superior. He conquered at the cross.

“triumphing” - aorist active participle from thriambeúō (θριαμβεύω) [pronounced three-am-BYOO-oh]. This verb comes from a noun, thriambos (θριαμβος) [pronounced three-am-BOSS], which was the hymn sung in the honour of Dionysus or Bacchus during the Mummery Parade. But eventually the verb came to means leading a triumphal procession or leading a parade, or making some kind of a special exhibition before the people in a parade. Here it means to celebrate a triumph.

“over them,” “over the same,” over the fallen angels; “in it,” the preposition en plus the instrumental of the reflexive pronoun autos (αὐτός) [pronounced ow-TOSS]. This is a reflexive pronoun and should be translated “by means of him.” it is the instrumental singular referring to Jesus Christ.

Colossians 2:15 Having disarmed demon archons and commissioned officers, he made a public display of them, having celebrated a triumphal procession over them [demons] by means of him [Christ].

This is a reference to operation footstool which began the triumphal procession in heaven and will conclude with the triumphal procession on earth at the second advent of Jesus Christ.

24 08/06/1972 Col. 2:16 Doctrines of drinking, feasts, Sabbath; sin of judging another's eating, drinking, etc.

Beginning in verse 16 and going to the end of the chapter we now have the devil’s counter attack. Let No One Disqualify You

Colossians 2:16 So, do not allow anyone to judge [i.e., condemn] you for what you eat, or what you drink, or regarding [your nonobservance of] a [yearly] festival, or a [monthly] “new moon” observance, or a [weekly] Sabbath day,

Verse 16, “Let no man judge.” The word for “let not judge” here is a present active imperative of krinô (κρίνω) [pronounced KREE-no] plus the subjective negative mê. This word for judging really means the evaluation of other people which intrudes upon their privacy. “Stop letting anyone sit in judgment on you” is the corrected translation. The present tense is linear aktionsart. The active voice: you do it. The imperative mood: it is a command. We have with this negative we have the word tís (τὶς) [pronounced tihç] which means “anyone.” “Stop letting anyone sit in judgement on you.”

“therefore,” the inferential particle oun (ον) [pronounced oon] is used as a transitional conjunction and it should be translated “consequently.” In view of the triumph of he angelic conflict, in view of what we have just studied in verses 14 and 15 where Jesus Christ won the victory at the cross, you as a believer in Jesus Christ, as someone who has gone to the cross, stop allowing anyone to judge you.

The next phrase is en brôsei kai en posei. The first prepositional phrase en plus the locative of the noun brwsei, it translated correctly, “in meat.” We would says to day, “in food.” Brôsis (βρσις) [pronounced BROH-sihs] refers to food. The word also has an active suffix of the noun and therefore we would call it the act of eating.

Probably relatively few food tabooists in Berachah Church. You can be on a health food kick; just do not superimpose it on someone else. Bob would not eat lamb if his life depended upon it, but there is nothing wrong with those who eat lamb. What you eat is your own business. Long before you heard of health food you were doing fine. We give one another privacy with regards to what we eat. But if you think that food is something, wait until we get to beverage.

“in drink,” the preposition en plus posis (πόσις) [pronounced POS-is]. Posis (πόσις) [pronounced POS-is] is in the locative, and the locative here refers to drinking. Literally, the verse should read so far, “Consequently stop allowing anyone to judge you in eating or in drinking.” This is a reference to alcohol consumption; not upon drinking water.

The doctrine of drinking indicates that certain beverage prohibitions, which again have been distorted by legalists into a system of self-righteousness, are supposed to mean spiritual advancement. In other words, you have come up under certain prejudices, it was a part of your rearing. Posei here refers to alcoholic beverage. Growth and advancement in phase two depends upon the intake of doctrine, not upon the observation of beverage prohibitions.

Beverage prohibitions have been taken way, way out of context. Prohibitions against drinking, there is no issue with drinking an alcoholic beverage.

Our passage is dealing not with whether you should or should not drink, but that we are not to judge other people who are involved in whatever they are eating or drinking. We have another area of prejudice and that has to do with the observing ritual days.

Do not tell your drinking husband that you must believe in Christ AND stop drinking. That is the legalist just like Galatians. Bob is going to lay it on the line, no matter what we think.

The observation of ritual days. “or in respect of an holy day,” en plus the locative of méros (μέρος) [pronounced MEH-ros]. Méros (μέρος) [pronounced MEH-ros] means a matter of business. Then we have the genitive singular of heortê (ἑορτή) [pronounced heh-or-TAY] which means a feast, “or in the matter of a feast.” The feasts of Leviticus 23 were bona fide teaching functions of Israel in anticipation of the two advents of Jesus Christ. These feasts were designed with one thing in mind, to teach the two advents of Jesus Christ to Israel. Therefore they belong to the worship of the Jews as a bona fide function of worship. The observation of these feasts was in the last dispensation a proper function. However, these feasts have been fulfilled in part. Therefore with the cross these feasts become shadows and the shadows have been removed by the reality, Hebrews 10:1ff. So to continue in the shadows, observing ritual, becomes a form of reversionism practiced by Jewish believers in 67 AD.

The feasts were special days which were mentioned in the Bible. There is another special day mentioned in the Bible, in fact two of them, and these also are pertinent today.

“or the new moon,” the genitive singular of noumēnía (νουμηνία) [pronounced noo-may-NEE-ah] which means the first day of the month. It is called the new moon festival. It was found in Numbers 10:10; 28:11; Isaiah 1:13; Ezekiel 46:1. It was a festival of the first day of the month, they always had a holiday on the first day of the month. it was a special worship day to begin the new month with occupation of Christ. That was in the time of the Jewish dispensation. But we are in the Church Age, hence the first day of every month is no longer observed as a special holiday. It was observed by the blowing of the trumpets, by sacrifices, by feasting, by the teaching of Bible doctrine, according to Numbers 28:11-15; 2 Kings 4:23; 1Samuel 20:4,6,24,29. In many ways the feast was comparable to what we have today in the monthly communion table. it was a test of biblical content of the soul, a test of occupation with Christ. That was the purpose of it in Israel. The new moon is a ritual, a shadow, and it is now replaced by reality from Bible doctrine. The new moon today has no spiritual content in the Church Age.

“or of the sabbath days,” we have a third genitive plural indicating that all of these belong to the preposition en plus méros (μέρος) [pronounced MEH-ros], “in the manner of the sabbaths.” It is the genitive plural of sabbaton (σάββατον) [pronounced SAHB-baht-on]. It should be translated “or of the sabbaths.” This is the third category of holy days mentioned in this verse. In its original setting in the Word of God the Sabbath is the seventh day of the week, or Saturday. it was set aside as a memorial to grace in the dispensation of Israel. The Jews rested every Saturday, they did absolutely nothing. By resting one out of every seven days one learns something of the principle of grace, and that was a good way to teach the Jews because some of them were very hard headed. By doing nothing for a whole day it reminded them that you can do nothing for salvation, you can do nothing for spirituality, you can do nothing to gain the blessing or the approbation of God; God provides it all. It was a continual reminder that man can do nothing in the plan of God under operation grace.

In the Church Age it has all changed. The Sabbath belongs to the Jewish Age and in the Church Age the believer regards every day alike, Romans 14:4-10. The reason is very simple. We now have the completed canon of scripture, we no longer need a day cooling our heals to remind us of the fact that we can’t do anything in the plan of God. We now have Bible doctrine to remind us of that. We have the New Testament epistles and they are a constant reminder that you can’t do anything in the plan of God, God does all of the work, everything depends on Him. The Sabbath has become a shadow replaced by the reality. The reality is the mystery doctrine of the Church.

It is important to understand we do not observe the Sabbath. We have assembly worship on the fist day of the week because Sunday was the day of Pentecost, and Sunday is the first day of the week. The whole principle of Sunday, the first day of the week, is that we gather doctrine to carry us through the week, as it were. If you put doctrine first doctrine will carry you but if you observe a day and cool your heels you will learn nothing from it.

Colossians 2:16 Consequently stop allowing anyone to judge you in the matter of eating or in drinking or in the matter of the feasts or of the new moon festival or of the sabbaths.

25 08/13/1972 Col. 2:17–18 Doctrines of shadows, demonism; 3 attacks by Satan; blue laws

Colossians 2:17 These things are [only] a shadow of future things, but the body [i.e., the real substance of things] belongs to Christ. [Note: The idea here is that the ritual observances of the Mosaic Law were like shadows pointing to the reality of life in Christ],

Verse 17, “Which” is a nominative neuter plural of the relative pronoun hos. it refers top three categories of holy days or areas of legalism from the previous verse, the observation of certain days; “are,” present active indicative of eimi (εἰμί) [pronounced eye-ME], “Which keep on being.”

“a shadow,” the Greek noun which is used here for shadow is skia (σκία) [pronounced SKEE-ah], it actually means a shadow cast by an object representing its form. In other words, it is a shadow in contrast to the reality. Since it is a noun in contrast to substance these shadows are represented by what we mentioned in verse 16. They were bona fide means of presenting doctrine in the Old Testament times only. Christ is the substance, and once the substance or the reality has come then the shadows must go. Otherwise we have ritual without reality. You cannot have a shadow without light somewhere. Shadows are formed by light. Once the reality, Christ the light of the world, comes the continuation of the shadows means legalism without any meaning, without any purpose. This is taught in Hebrews 8:5; 10:1. There are no shadows in phase two of the Church Age. The Age of Israel was characterized by shadows but we now have the substance and reality type revelation, and therefore anytime in the Church Age when you have the infiltration of shadows and rituals this becomes legalism, pseudo righteousness, and a form of pseudo spirituality.

“of things to come,” the present active participle of mellw means “about to come.” The shadows were pointing toward Christ, He is the reality.

“but,” the post positive conjunction de used to emphasize a contrast here. This is a contrast between the shadows and the substance. The reality as over against the nebulous.

“the body,” this does not really means body, sōma (σμα) [pronounced SOH-mah] is used here for reality, and should be so translated.

“of Christ,” we have the ablative singular of Christos (χριστός) [pronounced krees-TOHSS] and it should be “from Christ.”

Colossians 2:17 Which keep on being a shadow of those things about to come; but the reality is from the source of the Christ.

We have so-called blue laws and it is wrong for a local government or a national government to roll up the carpet. Blue laws are legalistic and they are wrong.

In verses 18 & 19 we have the religious attack. Whenever you start talking about legalism inevitably you start talking about religion. The dvil himself is the father of all religion and Christianity is not a religion. Christianity is a relationship with God. Religion is seeking to gain the approbation of God by human works. Christianity is God working on man’s behalf; religion is man seeking to work on God’s behalf. So they are antithetical in every way. Therefore one of the great attacks of Satan against the truth and against Christianity is the religious attack.

Colossians 2:18 Do not allow anyone, who delights in acting humble [i.e., living an ascetic life] and who worships angels, to rob you of your reward [in heaven]. [Note: This “angel worship” could mean holding angels in high regard because of their role as God’s messengers, or the claim that God can be approached only through angelic intermediaries]. He places great importance on what he [claims to] see [i.e., visions], being inflated with pride by his fleshly mind for no [good] reason,

Verse 18, “Let no man beguile you” is mêdeis/mêdemia/mêden (μηδείς/μηδεμία/μηδέν) [pronounced may-DICE,may-dem-EE-ah,may-DEN] u(maj katabrabeuetw. We have first of all a negative compound mêdeis/mêdemia/mêden (μηδείς/μηδεμία/μηδέν) [pronounced may-DICE,may-dem-EE-ah,may-DEN]. Mê is taken from mhdh which means “not even.” Then we have a suffix: heís,mia,hen (εἵς,μία,ἕν) [pronounced hice,Mee-ah,ehn] which means “one.” The compound is “not even one.” With this compound negative we have the present active imperative from the verb katabrabeúō (καταβραβεύω) [pronounced kat-ab-rab-YOO-oh]. Kata means “against,” brabeuô means to act as a judge or an umpire, to declare an athlete eligible or ineligible. Katabrabeúō (καταβραβεύω) [pronounced kat-ab-rab-YOO-oh] is put together, then, to mean “Let no one declare you ineligible.”

How do you become ineligible for reward, for glorifying God? This passage says by succumbing to the attack of religion. The observation of holy days brings on ritual. That is legalism and that is ritual, and ritual today is designed to stop you from thinking. Originally when ritual was portrayed in the scripture it was to make you think about doctrine. Now ritual keeps you thinking about doctrine.

“in a voluntary humility,” incorrect. We have a present active participle of thélô (θέλω) [pronounced THEH-loh] which means to desire or to take pleasure in something. With the preposition en thélô (θέλω) [pronounced THEH-loh] means to take pleasure in whatever is the object of en. Then we have with en the locative of a rather long noun, tapeinophrosunē (ταπεινοφροσύνη) [pronounced tap-i-nof-ros-OO-nay]. This does not mean humility, it means self-effacement. Most people are impressed by what they give up, especially if giving up causes them some pain or inconvenience. Therefore people think that what impresses them impresses God. Humility in the sense of self-effacement is not a Christian virtue, it is an attack of religion. It attacks that part of the old sin nature which is asceticism. Thélô (θέλω) [pronounced THEH-loh] is a present active participle and it means to constantly take pleasure in self-effacement.

Now there is a second system. Both of them are entirely different but both of them are a part of the religious attack. Some people succumb to the religious attack by catering to asceticism in their old sin nature. The principle, then, is that religion attacks in different ways because there is a great deal of difference between taking pleasure in self-effacement and in the worship of angels. One has a religious source in the old sin nature, the other has a religious source outside of the soul of the person who becomes a sucker to it. So we have “in the sphere of the worshipping of angels.”

“and worshipping of angels,” the phrase is based upon the locative of the noun thrēskeía (θρησκεία) [pronounced thrace-KĪ-ah] which actually means religious worship. We have with it an objective genitive of aggelos (ἄγγελος) [pronounced AHN-geh-loss], “in the sphere of worshipping angels.” In other words, the object of thrēskeía (θρησκεία) [pronounced thrace-KĪ-ah] is aggelos (ἄγγελος) [pronounced AHN-geh-loss] and this refers to the higher creatures and refers specifically to demons. Religion involves the worship of demons. It is possible for those who are born again believers to worship angels.

The third attack has to do with hallucination called visions here, “intruding into those things which he hath not seen.”

“intruding” is the present active participle of embateúō (ἐμβατεύω) [pronounced em-bat-YOO-oh]. The word means to set foot upon, to come into possession of, to go into detail, to relate what one has seen in a vision and to take a stand on what one has seen in a vision or under ecstatics. In other words, this is an extreme form of religious activity. In other words, someone has a vision or goes into a state of ecstatics and begins to hallucinate and forms doctrine on the basis of that hallucination. So the word “intruding” means to take a stand on things which are found in dreams, visions, and hallucinations.

“into those things which” is simply one word, the accusative neuter plural of the relative pronoun hos. Here it is simply a warning against the various types of things whereby people get religious. it is a warning against dreams, visions, trances, hallucinations from ecstatics.

“which he hath not seen,” literally, “which he hath seen.” This is the perfect active indicative of horaô (ὁράω) [pronounced hoh-RAW-oh] which means to see through visions, dreams, or ecstatics here. Hence, it should be translated, “taking a stand on those things [dreams, visions, hallucinations] which he has seen.” This attack of religion is based upon two principles. The first is that Satan attacks the authority of the Bible. He says that what you dream, what you have in a trance, what you see when you get ecstatic, is just as real or more real than what the Bible says, therefore go for ecstatics. This is where the holy-rollers get into the picture. So it is an attack upon the authority of the Word of God. Secondly, it emphasizes feeling and ecstatic experience as having merit. How you feel, then, is more important than what the Bible says.

“vainly puffed up” is a present passive participle of phusióō (φυσιόω) [pronounced foo-see-OH-oh] which means to be inflated with pride or arrogance. Literally, “being inflated with arrogance.” The passive voice indicates the subject, the reversionistic believer, receives the action of the verb through one of these attacks of religion.

“by his fleshly mind,” u)po plus the genitive of noús (νούς) [pronounced noose], generally used for the left lobe, “under the influence of the thinking (it has the definite article with it). Then we have the ablative of sarx (σάρξ) [pronounced sarx] which means from the source of the flesh, the old sin nature.

Colossians 2:18 Let no one deprive you of reward taking pleasure in self-effacement and in worship of angels, taking a stand on those things which you have seen, being inflated with arrogance under the influence of the thinking from the source of his old sin nature.

26 08/20/1972 Col. 2:19 Doctrines of occupation with Jesus Christ and functions of joints and ligaments; Greek drama

Colossians 2:19 He is not holding on [firmly] to the head [i.e., Christ, the head of the church], from whom the entire body, being nourished and supported by its ligaments and joints, is caused to grow in size by God,

Verse 19, the sentence from verse 18 goes on. “And not holding,” the continuative kai indicates that the sentence continues. The present active participle of kratew is the word used for “holding.” Ordinarily we would expect echô (ἔχω) [pronounced EHKH-oh], but this means to seize, to apprehend, to be occupied with someone or something which belongs to self. That is the meaning here.

“the Head,” the word for “Head” refers to absolute sovereignty, kephalê (κεφαλή) [pronounced kehf-ahl-AY]. It is not only used for the head but it is used in Greek literature for superiority, for the chief or the principle one to whom all are subordinate. It also connotes the concept of celebrityship and it is a reminder, once again, that the Lord Jesus Christ is the only celebrity in the Church Age. The concept of Christ as the head of the Church is found in Ephesians 1:22,23; 5:23; 2:16; 4:4,5; Colossians 1:18,24.

Bob claims a lot of young women have been sent to Berachah. Their manners have been atrocious. Being boy crazy is like being on dope. It is rare to find believers today who understand the importance of Bible doctrine in the soul.

There are organizations which sell sermons. Bob just found this out, and he has been studying his head off.

People that you can learn the whole realm of doctrine in 5 minutes. Once you develop love for Jesus Christ, you learn to love other people in the human race.

“And not occupied with the head.” This is the great problem: the failure to enter into category #1 love response to God, the failure to have capacity for love through the intake of Bible doctrine, the failure to understand the true objective of the Christian life which is on this earth — to love Jesus Christ.

“from which,” the preposition ek plus the genitive masculine singular of the relative pronoun hos. It should be “from whom.” The antecedent is Jesus Christ the Head of the Church.

“all the body,” pan to sōma (σμα) [pronounced SOH-mah], referring to believers. This is a part of the grace principle that Jesus Christ in hanging on the cross was alone. he was bearing our sins as the last Adam, as the only saviour. When Christ went to the cross and was alone the Father evidently said what Christ said in the garden: “Not good that Adam should be alone.” Therefore the last Adam is not alone for a bride is being prepared for Him. The bride will not exist until the Church is resurrected. Not good that the last Adam should be alone; not good that a high priest should not have any priests. The Church Age fulfills both of these principles. Both of these principles demand that every believer loves Jesus Christ.

“by joints and bands,” “by joints” is the preposition dia plus the genitive plural of haphê (ἁφή) [pronounced haf-AY] and it means to fasten. It refers to something that fastens one member of the body with another. The next word also goes with the preposition dia since it is in the genitive plural: “and bands,” sundesmos (σύνδεσμος) [pronounced SOON-des-moss], it is used for the sinews of the body or it is another form of a ligament. The difference between the two nouns has always been a bone of contention. We translate it “through joints and ligaments.

Next we have two participles. The first of these is translated “having nourishment ministered,” a present passive participle of epichorēgéō (ἐπιχορηγέω) [pronounced ep-ee-khor-ayg-EH-oh]. This is a word from Greek drama which means a sugar daddy putting up the money for a production. It is the person who finances the drama in the ancient Greek world and it was used for supplying the funds for training and costuming the chorus for the Greek drama which explained all the action. The person who put up the money was called epichorēgéō (ἐπιχορηγέω) [pronounced ep-ee-khor-ayg-EH-oh], so this means to supply gratuitously. This was all done without any recovery of money. Therefore “having nourishment ministered” should be translated “being provided gratuitously.” Doctrine is being supplied gratuitously through the canon of scripture, through preservation, through the gift of pastor-teacher, through the assembly of the local church. The joints and the ligaments refer to doctrine in the believer’s soul, and this is provided through God’s grace, even the manner of perception, GAP.

The second participle is translated “and knit together,” the present passive participle of the compound verb sumbibázō (συμβιβάζω) [pronounced soom-bib-AHD-zo] (sum means together with; Bibazô means to unite, to infer, to conclude). When it is all put together, to untie to a conclusion, you have the phrase to teach or to instruct. Being supplied through the Bible and being taught through the pastor. One participle emphasizes the divine source of doctrine and the second is God’s means of transmitting it to believers. Now what happens when believers respond?

“increaseth,” the present active indicative auxanô (αὐξάνω) [pronounced owx-AN-oh] means to keep on growing; “with the increase” is literally “with the growth.” Then we have the ablative of theos (θεός) [pronounced theh-OSS], “from the source of God.”

Colossians 2:19 And not occupied with the Head [Christ], from whom all the body through joints and ligaments [doctrine] being supplied and being taught, keeps on growing from the source of God.

When this growth occurs there is no danger from the next attack specified, the taboo attack.

27 08/31/1972 Col. 2:20–23 Doctrines of the world, plan of God; 3 categories of legalistic taboos

Colossians 2:20 Since you died with Christ to the basic principles of the world, [then] why, as though you [still] lived in [harmony with] the world, do you submit yourselves to [its] rules, [such as]:

Verse 20, “Wherefore” is not found in the original manuscript. Actually, we begin with the conjunction “If,” ei introduces a first class condition. “If you be dead with Christ.” With that in Colossians 3:1 is “If you be risen with Christ.” Both are first class conditions and the two together form the concept of positional truth. Every believer is in union with Christ. But union with Christ falls into two classifications. We are identified with Christ in His death. Jesus Christ, when He was on the cross, took our sins in His own body on the tree; He rejected our human good. At the point at which we believe in Christ we are identified with Christ in His death, which in principle is down with human good. Jesus Christ today is seated at the right hand of the Father, we are identified with Christ as He is seated at the right hand. That is retroactive positional truth and current positional truth. We are in union with Christ, therefore we are identified with Him in His death. Therefore it should be translated, “If you be dead with Christ, and you are.” The aorist active indicative of apothnêskô (ἀποθνήσκω) [pronounced op-ohth-NACE-koh] is used to indicate retroactive positional truth. Apothnêskô (ἀποθνήσκω) [pronounced op-ohth-NACE-koh] is the most intensive of all the verbs for death. The aorist tense is a gnomic aorist, it indicates an absolute, something which is axiomatic. The active voice includes every believer. The indicative mood is the reality of retroactive positional truth in the life of every believer.

“with Christ” is the preposition sun plus the dative of Christos (χριστός) [pronounced krees-TOHSS]. Sun plus the dative case means “together with.” Again, it has the same concept of retroactive positional truth as Romans 6:3-14. Literally then, “If you have died together with Christ,” 1st class condition: and you have.

“from the rudiments of the world,” the preposition apó (ἀπό) [pronounced aw-PO] plus the genitive means “from the ultimate source of.” The word for “rudiments” is a genitive plural of stoicheîon (στοιχεον) [pronounced stoy-KHEE-on]. it does not mean rudiments, it means basic principles, basic teachings. The, of the world,” kósmos (κόσμος) [pronounced KOSS-moss] is ablative of source and it means an organized system. The word is used here in the sense of Satan’s organization after he took over at the fall. So the basic or elementary principles of the world organization have to do with Satan’s rule and Satan’s policies on the earth.

“If you have died with Christ from the ultimate source of the basis of the principles of the world.”

Next we have an interrogative pronoun, the nominative singular neuter of tis, “why.”

“as though,” hos, the adverb of comparison, followed by the present active participle of zaô (ζάω) [pronounced DZAH-oh]. The present active participle is linear aktionsart, “keep on living.” However, zaô (ζάω) [pronounced DZAH-oh] is functioning in life, “why as functioning in the world.” But it is not “the world,” there is no definite article, “in a world” is the way it is translated but it is calling attention to the reality of the kingdom into which we were born. We were born into the devil’s kingdom and the quality is not very high. So it is en plus the locative of kósmos (κόσμος) [pronounced KOSS-moss] minus the definite article. The absence of the definite article calls attention to the quality of the noun.

“are ye subject to,” present middle indicative of dogmatízō (δογματίζω) [pronounced dog-mat-IHD-zoh] which means to permit pseudo systems to be imposed upon yourself. Here it means to submit to legalism. So en plus the locative means in the sphere of legalism. The present tense of the verb is linear aktionsart, it keeps going. The middle voice: the subject participates in the results of the action, or the subject acts with a view toward participating in the outcome.

Colossians 2:20 If you have died together with Christ from the ultimate source of the basic principles of the world [and you have], why, as functioning in a world are you constantly submitting to legalism.

Colossians 2:21 “Do not handle [this]; do not taste [that]; do not touch [those things]?”

Satanic doctrine comes through the vacuum because of negative volition. You have a trend toward legalism or lasciviousness. In either case, you buildup scar tissue on your soul.

Verse 21, At this point we have some illustrations of the legalism at that time. The first taboo is mentioned in the parenthesis under the words “Touch not,” the aorist middle subjunctive of haptomai (ἅπτομαι) [pronounced HAHP-toh-mai] plus the negative mê used here to show that the whole taboo is wrong. First of all haptomai (ἅπτομαι) [pronounced HAHP-toh-mai] means sex. It indicates the first stages where the hands are used. We are talking about fornication, sex. God, when He created the human body, created the sex organs as well. The point is that this is the taboo about sex. There were some people that thought that if you have any sex at all you cannot go to heaven! One of the ways a reversionist gets mixed up is that he thinks that there is no such thing as legitimate sex function. That is what we have here by way of what is a rather extreme taboo. The middle voice of this verb also tells us something else: haptomai (ἅπτομαι) [pronounced HAHP-toh-mai] in the active voice means not to touch something, but in the middle voice it means to have sex. So it should be translated “You shall not have sex.” That isn’t what the Bible says, that is what the reversionist thinks in his asceticism. This would be an ascetic type Gnostic who made abstinence from sex as a part of salvation. There are not too many people that go for that idea. Gnosticism had a cubby hole for these people. There were five basic Gnostic sects. Three of them went for fornication - you go to heaven by fornicating as much as possible. Two of them said you go to heaven by refraining from sex. We are dealing here with the legalistic ascetic group. So the first taboo is the sex taboo, the total refraining from sex.

The second one was asceticism through a food taboo. The phrase “taste not” is the aorist middle subjunctive. The subjunctive plus mê is a mild prohibition not to be taken seriously. Mê plus the subjunctive means two things: a) It is a mild prohibition, and that is what is used to indicate a false prohibition. Asceticism is wrong about this so it is mê plus the subjunctive, not the imperative mood. b) There is another meaning of mê plus the subjunctive, it means to be subjective in your thinking. Asceticism is always subjective in its thinking. Subjective thinking is always extremism one way or the other. Here we have extreme asceticism: you shall not have sex, neither shall you taste certain foods. The food taboos are discussed in more details in Romans 14:23; 1Corinthians 8:8-13. It is the idea of making points with God or going to heaven by abstaining from eating meats, for example.

One gal came to Berachah and she had been taught not to eat meat in a Bible institute. So, she had not eaten any meat for a long time. It is alright not to eat meat; but it is not any system of spirituality.

The third taboo is the hostility taboo. This is probably about the most obscure of all of them and requires the most explanation. Again, we have the aorist active subjunctive for a mild prohibition which is a false or pseudo prohibition, but the verb itself is really an unusual one, thingánō (θιγγάνω) [pronounced thing-GAN-oh]. The word means to use violence on someone. It says “handle not” here but it means “you shall not touch for the purpose of killing or using violence.” This is a taboo against killing in any sense of the word. In other words, don’t kill a fly because it might be someone’s brother, or don’t kill a monkey because that might be grandfather. The idea is killing in any sense of the word whether it is capital punishment or the killing of animals, snakes, or bugs, or anything. The idea is that if you kill you can’t go to heaven.

What does the Bible teach about killing. First of all, the Bible authorizes capital punishment, all the way from Genesis 9:6 to Romans 13:4. This is actually the only way that you can control the law, to keep crime down. That is legitimate killing. There is also another area where it is legitimate to kill, and that is when you represent your country in its defense.

Colossians 2:21 You shall not have sex; you shall not taste forbidden foods; nor shall you touch anyone for the purpose of harming or killing.

Colossians 2:22 (All these things [i.e., the things handled, tasted or touched] are destined to perish with [constant] use). [These rules are] based on the commands and teachings of men,

Now the parenthesis continues, “all of which are intended for destruction by the being used” is what it says literally. The word “which” is a nominative neuter of hostis, it is a qualitative relative pronoun. It means “which things” [taboos], which kind of things, i.e. ascetic legalism.

“to perish,” eis (εἰς) [pronounced ICE] plus the accusative of phthorá (φθορά) [pronounced fthor-AH] which means corruption, decay, perishing.

The parenthesis goes on here and all three of these categories of taboos, if they are followed, are designed to destroy the believer. Eis (εἰς) [pronounced ICE] plus phthorá (φθορά) [pronounced fthor-AH] means that is the direction these taboos take you. These things take the believer to destruction, into reversionistic destruction; “by being used,” the instrumental of a)poxrhsij means “by means of using.” Then there is the end of the parenthesis.

We now go back to the sentence which began in verse 20, “after the commandments and doctrines of men.” We have kata plus the accusative of éntalma (ἔνταλμα) [pronounced EHN-tal-mah] which means ordinances; didaskalia refers to doctrines, it is in the accusative plural, “according to the ordinances and doctrines of men.”

Colossians 2:23 They certainly have an appearance of wisdom, [displaying] self-prescribed worship and [false] humility and asceticism, but they lack any value in curbing the desires of the physical passions,

Verse 23, there is an emotional attack. “Which things [ordinances of man, which ascetic systems],” we have hostis again, nominative plural neuter. It is a qualitative relative pronoun and it means “which category of things.”

“have” is wrong. It should be “is,” the present active indicative of eimi (εἰμί) [pronounced eye-ME] again; “a shew of wisdom” - the word for “shew” is logos (λόγος, ου, ὁ) [pronounced LOHG-oss] which generally means doctrine, and here it means a false system of doctrine which passes for wisdom. It is actually a part of an idiom, and logos (λόγος, ου, ὁ) [pronounced LOHG-oss] used with sophia (σοφία) [pronounced sohf-EE-ah] also forms a Greek idiom and it means a reputation for wisdom [in certain areas].

“in all worship,” this is an instrumental of a verb, ethelothrēskeía (ἐθελοθρησκεία) [pronounced eth-el-oth-race-KĪ’-ah], and it means by means of a self-made religion: qreskeia is religion; e)thélô (θέλω) [pronounced THEH-loh] is the imperfect form and it means to keep desiring this system of religion, a wrong one. So it comes to means a self-made religious system based on emotionalism. Thélô (θέλω) [pronounced THEH-loh] also means a desire with an emotional connotation.

“and humility,” the instrumental of tapeinophrosunē (ταπεινοφροσύνη) [pronounced tap-i-nof-ros-OO-nay], and it means “self-effacement.”

“and the neglecting of the body,” the instrumental of apheidía (ἀφειδία) [pronounced af-i-DEE-ah]; a is a negative and pheidia means to groom yourself properly, so the word means not to groom yourself properly.

“not in any honour,” we have the negative ouk which is the objective negative.: “not by means of any value,” “en plus ouk plus timê plus tis. Timê is the word for value; tis is an indefinite relative; and when you put it all together in a prepositional phrase it is “not by means of any value.”

“to the satisfying,” prós (πρός) [pronounced pros] plus the accusative of plēsmonê (πλησμονή) [pronounced place-mon-AY]. Prós (πρός) [pronounced pros] plus the accusative means face to face with; it can also be against something. Here it means against. plēsmonê (πλησμονή) [pronounced place-mon-AY] means gratification, “against gratification.”

“of the flesh,” from the source of the old sin nature. In other words, if asceticism is faced with a good chance for self-indulgence it is going to blow it.

With legalism, the words get very long. Giuseppe Vinet was canonized by the Roman church. They made him a saint. He was a model of humility, taking only from food, remains of cabbage, lemon peels, and lettuce. He even ate some stale soup thrown out onto a dunghill. I need to find this.

Colossians 2:23 Which category of things is a show of wisdom by self-made religion, and neglect of grooming, not by means of any value against gratification from the source of the flesh [sin nature].

The Church Age began on the Day of Pentecost, a.d. 30. Termination point is the rapture, and all believers are raised, dead and alive.

For the Church Age, we have the baptism of the Spirit, the indwelling of the Spirit and the indwelling of Jesus. The mechanics for supergrace are speeded up so that the believer can achieve supergrace more quickly than the believer in the Old Testament.

Jew and gentile become one in Christ. No authorization for anyone to persecute Israel.

Also a dispensation during which things are different and unique. Every believer has a meaningful and purposeful life.

There is only one system for the dissemination of doctrine. Everything else is secondary. Our objective is supergrace and occupation with Christ. The classroom specified is the local church. All members of the congregation are students without portfolio.

We live in the best of dispensations. The overall theme of Colossians 3 is living the Christian life. Operation Phase II:

Colossians 3:1 If then you people have been raised up together with Christ [i.e., from your burial in immersion, See 2:12-13 with Rom. 6:4], pay attention to the things that are above [i.e., heavenly things], where Christ is seated at the right side of God,...

Ei + the indicative introduces the protasis of a 1^st class condition. There are two clauses, the protasis and the apodosis clause.

Inferential particle oun and it means therefore. This is picking up the thought from Colossians 2:15 Having disarmed demon archons and commissioned officers, he made a public display of them, having celebrated a triumphal procession over them [demons] by means of him [Christ].

Aorist passive indicative of sunegeírō (συνεγείρω) [pronounced soon-ehg-Ī-row], which means, to be in union with Christ; positionally resurrected with Him (but not entirely there). We will not be resurrected until the end of the Church Age. Gnomic use of aorist, which is an absolute.

These doctrines were taken from previous notes; but additional material was added in the lesson taught by R. B. Thieme, Jr.

The Doctrine of the Baptism of the Holy Spirit (review)

2. The baptism of the Holy Spirit is prophesied first by Jesus Christ, John 14:20; Acts 1:5.

5. The implications of the baptism of the Spirit provide equality not existent in physical birth. Galatians 3:26-28, “have put on Christ.” Since we have put on Christ we are in union with Christ. Galatians 3:26–28 ...for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. This is a new birth; this means that we are in the same family. Whatever we were prior to salvation, that has changed. There is no super-race, but there is racial equality in Christ. Slaves who accept Christ are still slaves, but they are equal to those who are free. Those who are free and believe in Christ, they are still free. But they are equal to their slaves. Because we are in union with Christ (through the baptism of the Spirit), we have put on Christ.

6. The baptism of the Holy Spirit is the basis for retroactive positional truth, Romans 6:3,4; Colossians 2;12.

8. The baptism of the Spirit also begins the dispensation of the Church, Matthew 16:18, where the Church was prophesied; Acts 1:5 was fulfilled in Acts 2:3 does not say that the baptism of the Spirit started the Church Age but Acts 11:15-17 tells us that Acts 1:5 says so.

10. The baptism of the Spirit occurs at the moment we believe in the Lord Jesus Christ, Colossians 2:12.

29 09/14/1972 Col. 3:1–3 Doctrines of ascension and session of Jesus Christ, mental attitude in Phase 2, death

Bob gives the whole definition of an if...then... statement. “You could no more understand that than fly around the room,” he says.

Raised with Christ is current positional truth. Gnomic aorist; it is axiomatic. This is a solid truth. Baptism of the Holy Spirit and positional sanctification. They should be understood already. This is the basis for our security.

“with Christ” is the locative singular of Christos (χριστός) [pronounced krees-TOHSS] plus the definite article ho and should be translated “the Christ.”

Next we have our first imperative mood of this chapter, the present active imperative of zêteô (ζητέω) [pronounced zay-TEH-oh] which is translated “seek.” It means to search for, to pursue, to endeavour, to obtain, to investigate, to examine, to desire to possess. All of these meanings are pertinent at this point. The present tense is linear aktionsart for the daily function of GAP, and GAP can be described here under the meaning “search for.” “Keep on searching for, keep on pursuing. keep on endeavouring to obtain, keep on investigating, keep on examining, keep on desiring to possess.” All of these indicate the positive volition, the drive necessary to function under GAP. The active voice: the believer himself must produce the action of the verb, and he does so by attending the local classroom, the local church, and picking up doctrine through concentration through the ministry of the Holy Spirit. The imperative mood is a command to the believer to learn Bible doctrine through the daily function of GAP. Therefore it should be translated, “keep on desiring to possess and endeavouring to obtain.”

“those things which are above,” this is an incorrect translation. The Greek phrase has two words, ta anô; ta means “the things,” anô means “above.” It is a reference to Bible doctrine. This is a command to the daily function of GAP which leads to the erection of the ECS and the entrance into the supergrace life.

“where” is the adverb hou formed from the genitive hos, and it means “where” or “in which place.”

“Christ” is “the Christ,” o( Christos (χριστός) [pronounced krees-TOHSS]; plus the present active indicative of eimi (εἰμί) [pronounced eye-ME], “where the Christ is.” Then with this is a present active participle translated “sitteth,” kathêmai (κάθημαι) [pronounced KAHTH-ay-mahee], and should be translated sitting.”

“on the right hand of God,” en decia tou Theou, “on the right hand side of the God,” referring to God the Father.

Colossians 3:1 If therefore you have been raised in the Christ, keep on desiring to possess and endeavouring to obtain the above things [doctrine], where the Christ is sitting on the right hand side of the God.

Colossians 3:2 Focus your minds on the things that are above, not on earthly things,

Verse 2, the challenge to mental attitude. “Set you affection” is the present active imperative and has to do with objective thinking. The verb is phroneô (φρονέω) [pronounced fron-EH-oh]. This should be translated, Keep on thinking about.” The present tense is linear aktionsart and it means that Bible doctrine must provide the basis for the constant objective thinking of the believer. Objective thinking is also divine viewpoint. The active voice: the supergrace believer is the one who will produce this action. It is when the believer is in supergrace that he produces the action of the verb. The imperative mood is a command to all believers, it is really and essentially a command to get to supergrace so he can think like a supergrace believer.

“things above,” ta anô, the above things. Again, it refers to Bible doctrine, only this time it is Bible doctrine in the soul. The soul is saved at salvation so that the soul might be fed in time. Bible doctrine in the soul is the most important thing in the believer’s life.

“not,” the negative mê is a particle of qualified negation, used with the subjunctive mood of the verb to imply uncertainly. This negative denies hypothetically, therefore it recognizes the fact that many believers will not obey this imperative: the imperative to GAP it daily, the imperative to move into supergrace.

“on things on the earth,” ta epi thj ghj, refers to the human viewpoint of life. “Not the things upon the earth” is the correct translation.

Colossians 3:2 Keep thinking objectively about the above things [Bible doctrine], not the things upon the earth.

Colossians 3:3 For you died [with Christ, See 2:20], and your life is [now] hidden with Christ in [fellowship with] God,

Verse 3, the challenge of retroactive positional truth. “For” is the particle gar used as a conjunction to express cause, inference, continuation, explanation. Here this is the gar of explanation.

“ye are dead,” not a correct translation because this is an aorist active indicative of apothnêskô (ἀποθνήσκω) [pronounced op-ohth-NACE-koh]. It means to die but this is a culminative aorist in which the aorist tense is employed when it is wished to view an event in its entirety, but you regard it from the viewpoint of existing results. It should be translated, “For you have died.” The active voice: the believer is the subject, he is identified with Christ in His death. The indicative mood is the reality of retroactive positional truth, Romans 6:3,4; Colossians 2:12,20.

“And your life,” kai hê zôê (ζωή) [pronounced dzoh-AY] humôn (ὑμν) [pronounced hoo-MONE]. Zôê (ζωή) [pronounced dzoh-AY] refers to the function of life, hence the function of the believer in phase two. We have the perfect passive indicative of kruptô (κρύπτω) [pronounced KROOP-toh]. In the perfect tense something happened in the past with results that are permanent. The perfect tense here should be translated, “has been hidden.” The passive voice: the believer receives the action of the verb. The indicative mood is the reality of both current and retroactive positional truth.

“with Christ” is the preposition sun plus the instrumental of Christos (χριστός) [pronounced krees-TOHSS] which should be “together with Christ.”

“in God” is en plus the instrumental of theos (θεός) [pronounced theh-OSS], “by means of the God.”

Colossians 3:3 For you have died, and your life has been hidden together with the Christ by means of the God.

Colossians 3:4 [So], when Christ, who is your [or, “our” source of] life, appears [i.e., at His second coming], then you people also will appear with Him in splendor [i.e., in heaven],

Verse 4, the challenge to the bride of Christ. We begin with a compound conjunction o(tan which means “Whenever.” It is a combination of two very short words, the adverb hote plus the particle an, the particle of vagueness and uncertainty. When these are put together it is used with the aorist subjunctive in order to present the challenge of the bride of Christ. In other words, Christ appears as the groom before we appears as the bride, and the compound conjunction is used to demonstrate this principle. So it should be translated “whenever” or “on the occasion of.”

Next we have the word “Christ” which is o( Christos (χριστός) [pronounced krees-TOHSS], the Christ.”

“our life,” hê zôê (ζωή) [pronounced dzoh-AY] hêmôn, “the life of ours.” This refers to the analogy of right man, right woman. In the analogy Christ is the groom and the Church Age believer is the bride, 2Corinthians 11:2; Ephesians 5:25-33; Revelation 19:6-8. While on earth the believer is a part of the body of Christ but at the end of the Church Age the believer becomes the bride of Christ. Only in resurrection body is the Church the bride of Christ. This phrase, “Christ our life,” also refers to the celebrityship of Jesus Christ, He is the only celebrity for the Church Age.

“shall appear,” the aorist passive subjunctive of phaneroô (φανερόω) [pronounced fan-er-OH-oh]. It means to become manifest and it refers here to the second advent of Jesus Christ and/or the marriage supper. The aorist tense is a culminative aorist. This means that the appearance is a final one to the earth. The passive voice: the subject receives the action of the verb, and the subject is Jesus Christ at the second advent. That is when it becomes manifest to the earth that He is the groom. This is manifest to the bride at the Rapture; this is coming back to the earth. The subjunctive mood is used in a subordinate clause to imply a future reference and therefore it is a potential subjunctive from the standpoint that the aorist subjunctive and the future tense have approximately the same morphology and they do have the same concept. So it is used to indicate a future event but not an uncertain future event. The culminative aorist plus the subjunctive indicates the certainty of this future event, the second advent of Christ or the manifestation of bride and groom to the earth.

“then,” adverb of time, tote; “shall ye also appear,” the future passive indicative of phaneroô (φανερόω) [pronounced fan-er-OH-oh]. We also have with this the adjunctive kai plus the nominative plural of the pronoun su, and it should be translated, “at that time also.” This means to become manifest, “you shall become manifest,” as the bride to the groom. Jesus Christ. The future tense is both predictive future for an event in a future time plus the gnomic future for a statement of absolute fact. The passive voice: the believer of the Church Age receives manifestation as the bride of Christ at the second advent. This is manifestation to the world. We have had phaneroô (φανερόω) [pronounced fan-er-OH-oh] twice; it is not used for the Rapture, it is used for the second advent.

The driving of the bride with the groom is the 7 year period of the Tribulation. The groom, Jesus Christ, picks up the bride, Church Age believers, at the rapture.

“with him,” the preposition sun plus the instrumental of autos (αὐτός) [pronounced ow-TOSS], which is literally, “together with him.” The instrumental of autos (αὐτός) [pronounced ow-TOSS] means association when it is used with sun.

“in glory” is literally, “the sphere of glory,” en plus the locative of doxa (δόξα) [pronounced DOHX-ah].

Colossians 3:4 On the occasion when the Christ our life, shall become manifest [2^nd advent], also you shall become manifest together with him in glory.

Rev 19:6 Then I heard what seemed to be the voice of a great multitude, like the roar of many waters and like the sound of mighty peals of thunder, crying out, “Hallelujah! For the Lord our God the Almighty reigns. (ESV)

Revelation 19:6, the coronation on the way to the wedding. “I heard” is an aorist active indicative of akoúô (ἀκούω) [pronounced ah-KOO-oh] which means to hear and concentrate, to hear and accept the authority of the one who is teaching or communicating. Here it is tantamount to the apostle John learning this doctrine from GAP. The aorist tense is a constantive aorist because he heard a number of things put down in this book called Revelation. The active voice: he is GAPing it. The indicative mood is the reality of learning these things from the Lord Jesus Christ through the ministry of the Spirit. They are recalled and recorded here.

“as it were” is a correlative adverb but not a verb. It should be translated, And I heard as a voice.” The word for “voice” is phônê (φωνή) [pronounced foh-NAY] which describes the categories of people present at the wedding feast. It describes the guests.

“of a great multitude,” this is the genitive singular of ochlos (ὄχλος) [pronounced OKH-loss], used for a crowd. It also has with it the genitive singular of polus,polos (πολύς,πολλός) [pronounced poll-OOS], and the combination of the two words together should be translated “a great crowd of people.” These are Church Age believers, the bride.

“and as the voice of many waters,” hôs phônên hudatôn pollôn, refers to the friends of the groom, the Old Testament saints plus Tribulational believers who die during the Tribulation.

“and as the voice of mighty thunderings,” kai hôs phônên brontôn ischurôn, translated correctly, and it refers to believers who are alive at the second advent of Christ and they are mighty thunderers. They have been holding out against the enemy in one of the greatest campaigns in all of human history. These are the friends of the bride, the Tribulational believers who are alive at the second advent, Matthew 25:1-13.

“saying,” the present active participle of légô (λέγω) [pronounced LEH-goh], they all keep saying; “Hallelujah.” This is taken from Hallel which means to praise. “Jah” is the suffix for Jehovah. Hallelujah means to praise the Lord. However this is a transliteration of that.

“for,” the Greek causal conjunction hóti (ὅτι) [pronounced HOH-tee] which means “because.”

“the Lord God,” kurios (κύριος) [pronounced KOO-ree-oss] ho theos (θεός) [pronounced theh-OSS]. Kurios (κύριος) [pronounced KOO-ree-oss] refers to deity; theos (θεός) [pronounced theh-OSS] refers to deity. “The Lord the God” refers to the God-Man with emphasis here on His deity. It is literally, “because Lord the God.”

‘omnipotent,” pantokrátōr (παντοκράτωρ) [pronounced pan-tok-RAT-ore]. Kratos (κράτος) [pronounced KRAHT-oss] = powerful; panto = from pas, “all,” “all powerful.”

“reigneth” is the aorist active indicative of basileúō (βασιλεύω) [pronounced bas-il-YOO-oh]. This means to become a king, not to reign, “the Lord God all powerful has become the king,” and it is a culminative aorist for a coronation, the final coronation of all human history. Jesus Christ is crowned King and He will reign forever. And He will reign for the last 1000 years of history. The active voice: the action is produced by Jesus Christ, the groom, the only celebrity of the Church Age. The indicative mood is the reality of the coronation of the groom, the Church’s right man.

Revelation 19:6 And I heard as the a voice of a great crowd of people [Church Age believers], and as the voice of many waters [Old Testament saints in resurrection bodies], and as the voice of mighty thunderings [Tribulational saints alive at the second advent], saying, Praise the Lord because the Lord God all-powerful has become the King.

Revelation 19:7 Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready;

Verse 7, the wedding. “Let us be glad” is the present active subjunctive of chairô (χαίρω) [pronounced KHAI-row] which means here to express absolute happiness. This is the status quo of a person in +H expressing +H. The present tense is linear aktionsart. The active voice: the Church Age believers as the bride, the Old Testament saints, the Tribulational martyrs, also in resurrection bodies as the groom’s friends, plus the living Tribulational believers as the friends of the bride, all produce the action. The subjunctive mood is a hortatory subjunctive in which the bride exhorts the rest of the guests to join in the common action of expression of supergrace happiness. “Let us express super happiness.”

“rejoice,” present active subjunctive of a)galliaw. This word means to be happy to the point of ecstatics, or what our Greek lexicons call to be overjoyed.

“and give,” aorist active subjunctive of didômi (δίδωμι) [pronounced dihd-OH-mee]. Didômi (δίδωμι) [pronounced dihd-OH-mee] in the aorist tense is a culminative aorist. We have reached the great point of the wedding. The active voice: all involved in the wedding supper of the Lamb have this happiness expressed. The subjunctive mood is hortatory, it is inviting everyone to join in.

“and give honour,” the word “honour” is the accusative singular of doxa (δόξα) [pronounced DOHX-ah] which means “glory.”

“to him,” the dative of the indirect object of autos (αὐτός) [pronounced ow-TOSS], referring to Christ. This dative of indirect object indicates the one for whom the act of praise and all the happiness is performed. “To him” as an indirect object dative indicates all of this is focusing attention on the only celebrity of the Church Age, the Lord Jesus Christ.

“for,” again we have the causal conjunction hóti (ὅτι) [pronounced HOH-tee] meaning “because.”

“the marriage of the Lamb,” ho gámos (γάμος) [pronounced GAM-oss], “the marriage”; tou arniou, “of the Lamb.” This refers to the marriage supper.

“is come” should be “has come,” the aorist active indicative of exerchomai (ἐξέρχομαι) [pronounced ex-EHR-khoh-mai]. This is where Colossians 3:4 comes in: “when Christ who is our life shall become manifest, and ye also manifest with him in glory.” This is that point. This is actually the fulfillment of Colossians 3:4. It should be translated, “because the marriage of the Lamb has come.”

“and his wife,” hê gunê (γυνή) [pronounced goo-NAY] autou. Gunê (γυνή) [pronounced goo-NAY] here refers to the right woman, the Church, the body of Christ.

“hath prepared herself,” aorist active indicative of hetoimazô (ἑτοιμάζω) [pronounced het-oy-MAHD-zoh]. This is a culminative aorist, her preparation is over. She is in a resurrection body, minus the old sin nature, minus human good. The active voice indicates that this has occurred up to this moment. The indicative mood is the reality of the fact that the bride is prepared and the marriage is now consummated at the wedding feast.

Revelation 3:7 Let us express super happiness and let us be ecstatically happy, and let us give glory to him because the wedding of the Lamb has come, and his right woman [has prepared herself].

Revelation 19:8 it was granted her to clothe herself with fine linen, bright and pure”— for the fine linen is the righteous deeds of the saints.

Verse 8, the wedding dress. “And to her was granted.” “Granted” here is the aorist passive indicative of didômi (δίδωμι) [pronounced dihd-OH-mee] and it means “was given.” This is a culminative aorist, this is the completion of this giving. The passive voice: the Church as the bride of Christ receives preparation. The indicative mood is the reality of the bride’s preparation. “And it [the preparation] was given to her.”

“that,” the conjunction hina (ἵνα) [pronounced HEE-na] to introduce a semifinal purpose clause in which the clause denotes the direction of the action of the main verb. The man verb is to give. The goal or direction is toward a given result.

“she should be arrayed,” aorist middle indicative of peribállō (περιβάλλω) [pronounced per-ee-BAHL-loh] [peri = around; ballô = to throw], it means she is completely clothed. “And it was given to her that she herself should be completely clothed.”

“fine linen” not only refers to imputed righteousness but also to the status of ultimate sanctification. We have the word bussinos (βύσσινος) [pronounced BOOS-see-noss] which was the finest linen in the world at that time, all white.

“clean,” the accusative singular of lamprós (λαμπρός) [pronounced lam-PROSS] means not clean but “bright,” bright and shiny new.

“and white,” the word “white” is katharós (καθαρός) [pronounced kahth-ar-OSS] which means unsoiled.

“for” is the explanatory use of gar; “the fine linen is,” eimi (εἰμί) [pronounced eye-ME], “the righteousness,” dikaiôma (δικαίωμα) [pronounced dik-AH-yo-mah] which means justification.

Revelation 19:8 And it was given to her [the Church] that she herself should be clothed in fine linen, bright [imputed righteousness] and unsoiled [absence of human good]: for the fine linen is the justification of the saints.

Revelation 19:9 And the angel said to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.”

Verse 9, the guests. “And he saith” is them present active indicative of légô (λέγω) [pronounced LEH-goh]; “to me,” dative of indirect object to indicate on whose behalf the message was communicated. It is a reference to the apostle John under inspiration. God the Holy Spirit directed him to write this message.

“Write,” the aorist active imperative of graphô (γράφω) [pronounced GRAF-oh] means a command to write. As it is used here it is an ingressive aorist, “Begin to write.”

“Blessed,” the nominative plural of makarios (μακάριος) [pronounced mahk-AHR-ee-oss]. It means happinesses.

“which are called” is a perfect passive participle from kaleô (καλέω) [pronounced kal-EH-oh] and the perfect tense means to have been invited. This refers to two categories, the friends of the groom [Old Testament saints plus the Tribulational martyrs] who are in resurrection bodies; the friends of the bride [Tribulational believers alive at the second advent]. “unto the marriage supper of the Lamb,” the wedding supper takes place on the earth immediately after the coronation of Jesus Christ in contrast to the preparation for the wedding in heaven. The background for this is found on Matthew 25:1-13.

“And he saith to me,” these are the true,” the nominative masculine plural from alēthinós (ἀληθινός) [pronounced al-ay-thee-NOSS], genuine or dependable.

“sayings,” the nominative plural of logos (λόγος, ου, ὁ) [pronounced LOHG-oss] and should be translated “doctrines”; “of God,” ablative of theos (θεός) [pronounced theh-OSS], “from the source of the God.”

Revelation 19:9 He said unto me, Begin to write, Happinesses to the one’s having been invited to the wedding feast of the Lamb. And he said to me, These are genuine doctrines from the source of the God.

Colossians 3:4 On the occasion when the Christ our life, shall become manifest, also you shall become manifest together with him in glory.

31 09/28/1972 Col. 3:5–7 Doctrines of divine discipline, old sin nature, walking

Verses 5-17 deals with the objectives of phase two. This objective is broken down into principle and mechanic.

Colossians 3:5 So, put to death [i.e., stop practicing] the desires of your physical bodies [such as] sexual immorality, [moral] impurity, lust, evil desires and greed, which is [in reality] idolatry,

Verse 5, “Mortify” is an aorist active imperative from the verb nekróō (νεκρόω) [pronounced nek-ROW-oh] which means to put to death or to render impotent. It does not mean to embarrass. The verb is used of persons whose physical capabilities have failed in a certain respect, says Arndt and Gingricht, page 537. Actually, it is only used one way on the Greek and that is for those who are sexually impotent. In our passage it doesn’t mean to render sexual impotence, it just means to render impotent certain undesirable things in the life. So to translate we will give its true implication, “Render impotent.” The aorist tense is ingressive, it has in view the reversionistic believers who are in Colosse and in the Lycus valley which includes Laodicea. These reversionists have taken the phallic cult. The ingressive aorist always looks at something from the start. It should be translated, then, “Begin to render impotent.” The active voice: the reversionist must produce the action of the verb and the verb requires reversion recovery from phallic reversionism. The imperative mood: this is the only command that can stop maximum discipline to believers in Colosse in reversionism.

“therefore,” the inferential particle oun (ον) [pronounced oon]. This particle is used as a transitional conjunction here to relate the challenge of phase two in verses 1-4 to the function of phase two in this passage.

“your members,” the accusative plural of mélos (μέλος) [pronounced MEL-oss]. In the singular mélos (μέλος) [pronounced MEL-oss] refers to a part of the body, a limb or some other portion of the human body. Here it refers to the facets of the old sin nature, the essence of the old sin nature, all of which becomes involved in reversionism. Since mélos (μέλος) [pronounced MEL-oss] is related to the body it becomes an easy transition to relate it to parts of the old sin nature. We have similar phrases, like in Romans 6:6, “the body of sin.” Or in Colossians 2:11, “the body of the flesh.” This has a definite article and should be “the members.”

“which are upon the earth,” ta epi tês gês. Ta means “the things,” there is no relative pronoun, “the things upon the earth.”

Specifically now these things deal with phallic reversionism: “fornication,” the accusative singular of pórnē (πόρνη) [pronounced POHR-nay], a noun that refers to illicit sexual intercourse between a man and a woman; “uncleanness,” also in the accusative singular because all of these modify the objects of the verb, the aorist active imperative of nekróō (νεκρόω) [pronounced nek-ROW-oh]. “Uncleanness” is akatharsia (ἀκαθαρσία, ας, ἡ) [pronounced ak-ath-ar-SEE-ah] which is used in the Greek language for refuse or immorality. It is especially used for unnatural sex vices, and this is the way it is used in Romans 1:24. So it is actually in contrast to pórnē (πόρνη) [pronounced POHR-nay] but it is still in the framework of the subject. So it includes homosexuality, lesbianism, bestiality, and so on. It was Demosthenes in the fifth century BC who first used this word for impure motivation or anything that would break down the laws of divine establishment; “inordinate affection,” the accusative singular of páthos (πάθος) [pronounced PATH-oss], and it refers to that which is endured or experienced. It connotes suffering. Out of this meaning comes the usage of passion, and it is actually used in the New Testament for depraved passion, abnormal sex lust. So we will translate this “depraved passion”;

“evil concupiscence,” this is made up of two words, epithumia (ἐπιθυμία) [pronounced ep-ee-thoo-MEE-ah] which means lust, and the word for evil is correctly translated kakós (κακός) [pronounced kak-OSS]. It should be translated “evil lust” and since it is in the framework of phallic reversionism it has to be lasciviousness rather than the other types of lust; “covetousness,” the accusative singular of pleonexía (πλεονεξία) [pronounced pleh-ohn-ex-EE-ah], and it actually means insatiableness. It is technical both in Ephesians 4:19 and here for a frantic search for happiness. Obviously this is a frantic search for happiness in the realm of the phallic cult.

The next word is not the ordinary relative pronoun, this is hostis, a qualitative relative pronoun, nominative feminine singular, and it should be translated “which category.” The existence of a qualitative relative pronoun at this point after a list of five nouns, which are all related to the phallic reversionistic trend, obviously indicates that we do have a classification here. The classification is phallic reversionism. There are other types of reversionism, so the classification would apply in the sense that every type of reversionism does have its own classification. The source is the old sin nature and the OSN must be rendered impotent by reversion recovery through GAP.

“which [category of things].” Then we have “is,” present active indicative of eimi (εἰμί) [pronounced eye-ME]. This is a classification and they all fall into this, they are a part of phallic reversionism; “idolatry,” e)idwlolatria, [e)ido means idol; latria means worship], it means the worship of idols.

Colossians 3:5 Therefore begin to render impotent [through doctrine] the members [OSN] the things upon the earth; namely, fornication, unnatural sexual vices, degenerate passions, evil lust, phallic search for happiness, which category of things keeps on being idolatry.

Colossians 3:6 For the wrath of God will come [upon disobedient people] for practicing such things,

Verse 6, “For which things” should be “Because of which things,” dia plus the accusative of hos. hos is in the neuter which makes it things instead of persons. This tells us that the previous verse deals with a principle, and while there was some classification within the phallic cult this was not to deal with mechanics but to show that there are variations within phallic reversionism. Some practice it, some thing it, but whether you think it or practice it or both phallic reversionism is a reality in which the OSN controls the soul, and the OSN must be rendered impotent. “because of which things,” i.e. because of reversionism.

“the wrath of God,” this is an anthropopathism, God does not get mad. It is simply explaining in human terms the divine attitude toward reversionism.

“cometh” is the present active indicative of exerchomai (ἐξέρχομαι) [pronounced ex-EHR-khoh-mai]. The coming of the wrath of God refers to divine discipline. This is a gnomic present, it is an absolute.

“the children of disobedience” is not found in the original, so the verse is a very short one.

Colossians 3:6 Because of which things [phallic reversionism] the wrath of God comes.

Colossians 3:6 You people also once lived like this when you practiced these things,

Verse 7, “In the which” is en plus the locative plural of hos, and it should be translated “In the sphere of which things.” Again it refers to reversionism and the practice of reverse process reversionism.

Colossians 3:7 But now you also should stop practicing them: anger, wrath, malice, slander, filthy language from your mouth,...

“ye also walked,” the aorist active indicative of the verb peripateô (περιπατέω) [pronounced per-ee-paht-EH-oh], used here for a way of life, behaviour pattern of life, thought pattern, behaviour pattern, all of it. The aorist tense here is constantive, it gathers into one entirety every occasion in which the Colossians practiced phallic reversionism. The active voice: the ones to whom this applies in the passage are those who are in reversionism, not all the members of the Colossian church. The indicative mood is the reality of the fact that one segment of the Colossian church are involved in reversionism.

“some time” is literally, “once upon a time,” the enclitic particle pote; “when” is hote.

“ye lived,” the imperfect active indicative from the verb zaô (ζάω) [pronounced DZAH-oh] which means the function of living.

“in them,” en plus the locative plural of the demonstrative pronoun houtos, used to call attention with special emphasis to a designated object in the literary context of the writer. It refers here to reversionism. Houtos always calls attention to whatever is being discussed by the writer.

Colossians 3:7 In the sphere of which things you also walked once upon a time when you were living in them.

32 10/12/1972 Col. 3:8–10 Doctrines of edification complex of the soul, reversion recovery, 8 categories of reversionism

Colossians 3:6 Because of which things [phallic reversionism] the wrath of God comes.

Colossians 3:7 In the sphere of which things you also walked once upon a time when you were living in them.

In verses 8 & 9 our subject is: Reversion recovery removes the characteristics of reverse process reversionism. When you recover from reversionism you also lose the characteristics, the habits, the way of life which was practiced under reverse process reversionism.

Colossians 3:8 But now you also should stop practicing them: anger, wrath, malice, slander, filthy language from your mouth,...

Verse 8, we have two Greek words which recognizes the believer’s determination to recover from reversionism: nuni de, a combination of an adverb and a particle. These two are actually designed to show a change of attitude once you are in reversionism. When a believer begins to go into reversionism he receives a series of disciplines which is called Jesus Christ knocking on the door. Knocking is a warning, and as this discipline continues it eventuates in the sin unto death. “but then,” the word de is an adversative conjunctive particle; it means there is now a change in the volition of the individual’s soul.

Divine discipline alerts the believer to his reversionistic life, with a push to be steered right.

“ye also” is the nominative plural of the pronoun su plus the adjunctive use of kai. This refers to the believers of Colosse who have now changed their mind in discipline, who have faced the reality of their adverse spiritual condition and are now about to do something about it. They are in the process of recovery which includes a number of continuous decisions: the continuous decision to rebound as the occasion arises; the decision to expose one’s self to face to face teaching with right pastor.

“put off” is an aorist middle imperative of the verb apotithêmi (ἀποτίθημι) [pronounced ap-oht-EETH-ay-mee]. The word originally means to take off soiled or dirty clothes. It also came to mean to renounce, to lay aside something, to rid one’s self of something that is dirty and uncomfortable. In other words, to completely get rid of something which is causing discomfort. In this case the discomfort is divine discipline designed to turn a person back toward grace to fulfill the objectives of the Christian life which are twofold: the erection of the ECS and the entrance into the supergrace life at which point the priesthood begins to function. The aorist tense is ingressive, which means begin to lay these things aside. It means you begin to make the positive decisions — positive decisions toward rebound, positive decisions toward doctrine, positive decisions toward local church operation where you take in the Word of God. These are continuous decisions but they must have a starting point and the ingressive aorist is that starting point — begin to take off the dirty clothes, they do not all come off at once. The middle voice: the subject participates in the results of the action. While the active voice stresses the action itself the middle voice emphasizes the agent involved in the action. The agent is the believer in reversionism, he is now in the process of getting away from reversionism. Reversionism is like wearing very many soiled clothes. The removal is a process, it is not instantaneous. The imperative mood is a command to reversionistic believers everywhere.

“all these,” in the beginning of this passage, starting at verse 5, we only had as the background phallic reversionism.

Now we are going to other categories of reversionism and before we have finished the next one a number of other categories will appear. Ta panta, is literally, “the all these.” The definite article indicates a specific list of categories of reversionism. The first gives us a hint as to what is coming. When a person enters into reversionism he often discovers for the first time that he has a characteristic that has been latent but very much a part of his personality, and that is a vicious temper. Without fuses it is very easy to hide a bad temper. With long fuses and with a certain amount of psychopathic thinking activity it is very easy to give the impression of being docile, placid, easygoing, sweet and sincere. But in reality the individual involved is a bomb looking for a detonator. That is the meaning of anger here.

“anger,” the accusative singular of the noun orgê (ὀργή) [pronounced ohr-GAY]. All it takes is some reversionism to bring this out. The Greek word here connotes an anger caused by emotional revolt, caused by jealousy in emotional revolt. The detonator and short fuse is jealousy.

Neglect of doctrine might be apathy, indifference, a problem with preferences. But as a little scar tissue grows on the soul, this apathy intensifies. At some point, there is a frantic search for happiness. The nature of this search defines the sort of reversionism and lust pattern which are followed. Some can go towards legalism, some go after money and others go after drugs or alcohol or something else.

The emotion revolts against the right lobe. The edification complex structure is then destroyed. Other types of reversionistic expression are then grabbed up.

Sometimes, a person might be seen as very easy going, but things do not go his way.

“wrath,” this appears to be synonymous with anger but is not. This is the Greek word thumos (θυμός) [pronounced thoo-MOSS] and it is quite different from anger in that it is emotional turbulence and has to do with tantrums or emotional agitation leading to instability of soul, “emotional tantrums.”

“malice,” kakía (κακία) [pronounced kahk-EE-ah], which means depravity but it doesn’t mean depravity in the sense of degeneracy, it means depravity in other fields. It means when anger is frustrated, when tantrums no longer bring the attention or change people into the pattern that you have fixed for them. This means to find a substitute to care for the frustration. But this also means evil practices. This could simply mean any form of evil directed toward someone else, the attempt to destroy them, to hurt them. Many times people pattern a behaviour pattern not because they want to engage in that behaviour pattern but because it hurts the object of their love or their affection.

The woman engages in promiscuity even though she despises it. That is kakia. She enters into an inconsequential relationship in order to hurt the object of her anger.

“blasphemy,” a transliteration. The Greek word is epistatês (ἐπιστάτης) [pronounced ep-is-TAT-ace] and it means to malign. Often in reversionism, in trying to hurt someone else, there is the practice of maligning them, slandering them.

“filthy communication out of your mouth,” the word for filthy communication is aischrología (αἰσχρολογία) [pronounced ahee-skhrol-og-EE-ah] and it means shame talk, talk that will hurt someone else. It also means to be obscene. It is an extension, then, of epistatês (ἐπιστάτης) [pronounced ep-is-TAT-ace] in the sense of slander.

Colossians 3:8 But now you also begin to lay aside all these; outbursts of temper, volatile anger, emotional turbulence, depravity [to hurt someone at the expense of someone else: hurting X by using Y], slander, language designed to hurt, from the source of your mouth.

Colossians 3:9 Do not lie to one another, since you have put away [the conduct of] your old person with its practices,

Verse 9, in order to accomplish the last half of this verse you have to become deceitful, so we have the present middle imperative of pseudomai (ψεύδομαι) [pronounced PSYOO-doh-mai], translated “Lie not.” Pseudomai (ψεύδομαι) [pronounced PSYOO-doh-mai] means to speak falsely, to speak deceitfully. Both are relegated to the category of lying. Deceit is a part of the practice of reverse process reversionism. However, the object is not God who cannot be deceived, only someone with whom you have some kind of a relationship.

“Lie not one to another,” the word eis (εἰς) [pronounced ICE] here actually means “to,” and it is directional, and then we have the object of this, allêlôn (ἁλλήλων) [pronounced al-LAY-lohn], which means one another of the same kind. Literally, the present imperative says to stop doing some you are already doing. The middle voice means you are doing it yourself. Literally, “Stop lying to one another” or “Stop deceiving one another.”

“seeing” does not occur in the original. Instead, we have an aorist middle participle, “having put off,” rather than “seeing you have put off.” The verb is apekduomai (ἀπεκδύομαι) [pronounced ap-ek-DOO-om-ahee]. This word in the active voice means to strip off clothes, but in the middle voice it means to disarm. The aorist tense is a constantive aorist, it gathers up into one ball of wax every time this becomes necessary. It gathers into one entirety the decisions of a believer in reversionism trying to recover from reversionism — the decisions to rebound, the decisions to attend class, the decisions to expose one’s self to Bible teaching in spite of temptations to do other things. The middle voice: the subject acts with a view toward participating in the outcome. This is a permissive middle in which the subject yields himself to the results of the action in his own interest. The subject, then, is benefitted by the action of the verb. The participle is an instrumental participle, and the instrumental participle indicates the means by which the action of the main verb is accomplished. The action of the main verb is “stop lying.” This tells you how you are going to stop lying. it will be accomplished no by saying, I’m going to stop lying, but by recovering from reversionism. But there is no reversion recovery apart from rebound and the daily function of GAP. When you begin to recover you disarm the OSN. “Stop lying to one another of the same kind, having disarmed “the old man.”

“the old man” refers to the old sin nature; “with his deeds,” the preposition sun plus the instrumental of praxis (πρξις) [pronounced PRAX-ihs] which means “practices.” Sun plus the instrumental means “together with.”

Colossians 3:9 Stop lying to one another of the same kind, having disarmed the old man [OSN] together with his modus operandi.

Colossians 3:10 and have put on the new person, who is being [daily] renewed with full knowledge, according to the image of God, who [re-] created him,

Colossians 3:11 [In this state] there cannot be [such distinctions as] Greek [i.e., Gentile] and Jew; circumcised people and non-circumcised people; barbarian and Scythian [Note: These last two words refer to foreigners whose language was unintelligible and who were uncivilized heathens], or slave and free person; but Christ is all [that is important] and [He is] in all [of His people],

Colossians 3:10 and have put on the new person, who is being [daily] renewed with full knowledge, according to the image of God, who [re-] created him,

Verse 10, reversion recovery includes the construction of the ECS. It is rebuilt. “And have put on,” the aorist middle participle of enduô (ἐνδύω) [pronounced ehn-DOO-oh]. The word in the active voice means to dress someone, but in the middle voice it means to dress yourself. It is used also in the Greek in a figurative sense of taking on the characteristics, the virtues and the intentions of someone who is great. The aorist tense is a constantive aorist, it gathers into one entirety every decision you have to make toward doctrine, to take it in, to make it a part of your soul so that the ECS can be reconstructed. The middle voice: the subject participates in the results of the action for his own benefit. The participle is an aorist participle and the action of the aorist participle precedes the action of the main verb; our main verb goes back to the previous verse: Stop lying. Stop lying but put on something. This is also an instrumental participle, which indicates the means by which the action of the main verb is going to be fulfilled. How are you going to stop lying? How are you going to stop being deceptive? The answer is “putting on the new.”

“the new,” the Greek has two words for “new.” The first is neos/neôteros (νέος/νεώτερος) [pronounced NEH-os,neh-OH-ter-os] which means new in a point of time; the second is kainos (καινός) [pronounced kahee-NOS] which means new in species. Both concepts of the ECS are pertinent to the concept here, however neos/neôteros (νέος/νεώτερος) [pronounced NEH-os,neh-OH-ter-os] is the word which is used. If you are recovering from reversionism you have lost the ECS and you begin to reconstruct it through the daily function of GAP. “New” refers to an ECS reconstructed by reversion recovery.

The Doctrine of the Edification Complex of the Soul (review)

1. The doctrine is based upon certain verbs and their cognates found in he Bible, both in the Hebrew and the Greek. E.g. in the Hebrew we have banah which means to construct and edifice. Its counterpart in the Greek is oikodomeô (οἰκοδομέω) [pronounced oy-koh-doh-MEH-oh] which means to build or construct, to erect a structure. There are also some nouns that go with oikodomeô (οἰκοδομέω) [pronounced oy-koh-doh-MEH-oh] — Oikodom (οἰκοδομή) [pronounced oy-kod-om-AY] which means the act of building or erecting a structure. It is quite common for the ECS. Then there is oikonomia (οἰκονομία) [pronounced oy-koh-nohm-EE-uh] which is the ECS, the result of erecting a structure. There is also oikonómos (οἰκονόμος) [pronounced oy-kohn-OHM-oss] which refers to the contractor or the builder or the function of construction.

2. GAP is the source of the ECS, Ephesians 4:12,13. In that passage we have all the ingredients for the ECS. The believer is a priest in the Church. As a believer priest he is to gather with others, this gives him his privacy. The message of the pastor-teacher is all that is important to the believers who hear him.

3. The believer’s ECS provides both stability for the individual and preservation for the national entity. It is the only way a believer can be happy. Furthermore, the ECS count is the basis for determining the preservation of the national entity, Jeremiah 42:10.

4. The rapid construction of the ECS comes from a maximum use of faith patience under maximum pressure, James 1:2-4.

5. The structure of the ECS. First floor: grace orientation. It is impossible to begin an ECS unless the believer is grace oriented; second floor: the mastery of the details of life, and capacity for these details; the third floor: the relaxed mental attitude of the believer’s soul. This is freedom from any habitual mental attitude sins because MA sins destroy any capacity for life; the fourth floor: capacity for love. This is important because all capacity for love does not start with people, it starts with God. As you develop occupation with Christ, then the other capacities fall in line; the fifth floor: +H, the door that opens the believer into the normal Christian life which is supergrace.

6. The biblical use of the word “edification.” It is used in Ephesians 4:11,12, as the objective of the pastor-teacher. His responsibility is to so communicate doctrine that those who are positive will hear and grow up into the ECS. The soul was saved in order that the soul might have something special from God. The soul is saved so that it can be structurised by God’s plan, and this is where the ECS comes in. The second use of “edification” is found where a local church with a maximum number of believers having an ECS is a prosperous church. Acts 9:31. The third use of “edification,” the objective of phase two is to erect the ECS, not to speak in tongues, 1Cor. 14:3,4, 12, 26. Fourth, human knowledge has a tendency to pump up but the function of GAP in the sphere of love edifies, 1Corinthians 8:1.

7. There are two spirits involved in ECS. The first is God the Holy Spirit, the third person of the Trinity. He functions in the intake of doctrine by which the ECS is constructed, John 14:26; 16:12-14; 1John 2:27; 1Cor. 2:9-16. The second “spirit” in the ECS principle is the human spirit. It is the target for doctrine by which material is made available for the construction of the ECS, Romans 8:16; 1Cor. 2:12,13; Job 32:8. Only doctrine stored in the human spirit is construction material, Ephesians 4:23,24; Colossians 1:9,10; 1John 2:3.

8. As a starting point for motivation the humanity of Christ possessed an ECS during the incarnation, Luke 2:40, 52; John 1:14.

9. Biblical synonyms for the EDIFICATION COMPLEX STRUCTURE:

a. Light, Psalm 43:3; Psalm 119:130; Ephesians 5:8,9,13.

b. Glory is used for the ECS, Jeremiah 13:16; 1Corinthians 11:7.

c. The fullness of God, Ephesians 3:19

d. Imitators of God, Ephesians 5:1. However, Eph. 5:1 not only refers to the ECS but emphasizes it as the entrance into supergrace.

e. Christ at home in your hearts, Ephesians 3:17.

f. Christ formed in you, Galatians 4:19.

g. The new man, Ephesians 4:24.

h. The new, Colossians 3:10.

i. The perfect work, James 1:4.

j. Christ in you, 2 Cor. 13:5.

10. The supergrace life is the objective after the ECS. The ECS, therefore, is the entrance into the supergrace life. Once the top floor has been constructed there is a transition into supergrace. The top floor is God’s happiness shared with the believer.

“which is renewed,” the present passive participle of anakainóō (ἀνακαινόω) [pronounced an-ak-ahee-NOH-oh] — ana means again and again; kainos (καινός) [pronounced kahee-NOS] means new in species. It should be translated “being renewed.”

“in knowledge,” eis (εἰς) [pronounced ICE] plus the accusative singular of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] is literally, “because of epignôosis doctrine.” Therefore it should be translated, “And having put on the new [the ECS reconstructed], being renewed because of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis].”

“after the image,” kata plus the accusative of eikôn (εἰκών) [pronounced ī-KOHN], “according to the image.” The image here is Jesus Christ.

“of him,” there is no personal pronoun here but rather the genitive of the definite article which should be translated “the one.” “The one” is used here because Jesus Christ is the only celebrity of the Church Age.

“that created,” aorist active participle of ktízō (κτίζω) [pronounced KTID-zoh], “having created.”

“him,” referring to the believer who has now recovered from reversionism. The function of this intensive pronoun is to emphasize the identity of the individual.

Colossians 3:10 And having put on the new, being renewed because of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] doctrine according to the image of the one having created him.

Verse 11, the application of current positional truth. Of all of the doctrines that pertain to us in the Church Age, the one which causes us to separate from religion and to begin to understand the true nature of God’s plan for the believer’s life, it is the doctrine of positional truth. This is the one doctrine that removes any inferiority complex, eliminates all handicaps from being a hindrance to us, keeps from ever getting mixed up with the psychiatric approach or the psychological approach to life which says you are a product of your environment, protects us from all of the fallacies of life, and causes us to distinguish between Christianity and religion which are as antithetical as two things can be. Positional truth always emphasizes that Christianity is a relationship with God and not some system, like religion, that is trying to make points with God through works.

“Where,” and adverb which means “in which place.” The Greek word is hopou (ὅπου) [pronounced HOHP-oo] and it is a reference to union with the Lord Jesus Christ with emphasis on current positional truth. “In which place,” i.e. in union with Christ.

“there is neither,” present active indicative of en eimi (εἰμί) [pronounced eye-ME] which means to be within, to be inside. It refers to current positional truth. We have a negative with this one: “In which place [union with Christ] there is not inside.”

The Doctrine of Positional Truth

Basically positional truth is something that occurs at the point of salvation and is never improved. God is perfect. One of the 36 things He provides at the point you believe in Jesus Christ is union with Christ. It is a ministry whereby God the Holy Spirit picks you up and enters you into union with the Lord Jesus Christ. That is your salvation, that is your security, that is your relationship with God. You are “in Christ,” you are in union with Him. This keeps you from and protects you from the devil’s ace trump which is religion — man trying to work to get something out of God. The guarantee for everything in your life from the moment of salvation on is the ministry of God the Holy Spirit at the point of eternal salvation whereby He enters you into union with the Lord Jesus Christ.

1. Mechanics: 1Corinthians 12:13 (For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.). This verse is severely distorted by holy rollers. This is a verse dealing with the subject of the baptism of the Spirit. “We all” refers to every believer in the Church Age, “baptized into Christ.” The word “baptize” means identify. it means here that God the Holy Spirit puts you into union with Christ at the right hand of the Father. Union with Christ is permanent. You cannot be removed from that. This was prophesied by the Lord Jesus Christ just before His ascension in Acts 1:5. It is the subject of Ephesians 4:5 where we have the phrase, “One Lord, one faith, one baptism.” (This is not water baptism). The aorist tense of 1Cor. 12:13 is a culminative aorist, it means it is over.

2. Positional truth belongs to the carnal as well as to the spiritual believer. Under positional truth we enter into union with the Lord Jesus Christ. This is permanent. The spiritual believer is in fellowship; the carnal believer is out of fellowship, he is in the state of having sinned. The carnal believer becomes spiritual again by means of rebound. But whether the believer is spiritual or carnal he is still in union with Christ, 1Corinthians 1:2, 30.

3. Positional sanctification protects the believer from divine judgement in eternity, Romans 8:1.

4. Positional sanctification qualifies the believer to live with the Lord forever. There are two qualifying principles. If you are going to live with God forever in heaven you have to have the same righteousness as God has; you have to be as good as God is. The only way we are qualified is the fact that Jesus Christ has +R, at the moment of salvation we enter into union with Christ, and His righteousness becomes our righteousness, 2Corinthians 5:21. His righteousness belongs to us now, and it is His righteousness which justifies us. God sees His righteousness credited to our account and therefore justifies us. We also have to have the same kind of life that God has. Jesus Christ has this eternal life, 1John 5:11,12, and when we believe in Christ we enter into union with Christ and His life becomes our life. We are going to live forever and ever and ever with God.

a. Rededication or recognizing Jesus as Lord does not change positional truth; it does not add a thing.

b. Or you think that you forgot to open the door to Jesus knocking.

c. There is only one way to be saved.

d. People get confused after they get out of line.

e. The Baptist church was straight for about 100 years, which is pretty good. Even the Catholics did not last that long.

f. Your problem when you want to rededicate is ignorance and emotion and not understanding your sin nature.

g. Some of the worst people who have ever lived have been born again.

h. Bob’s original faith was feeble. How could anyone in Beverly Hills have much more than a feeble faith?

5. Positional truth explains two of the most difficult stumbling blocks in the realm of theology: election and predestination, Ephesians 1:3-6. In eternity past Jesus Christ was elected by God the Father [that is a part of the doctrine of divine decrees]. In the divine decrees Jesus Christ was given a destiny. The moment that you believe in Christ you enter into union with Christ, you share His election, you share His destiny. That is the sense in which you are predestined. Predestination and election cannot be understood apart from positional truth, apart from union with Jesus Christ. You are predestined in the sense that you share the destiny of Christ. Predestination is not fatalism. Some good theologians fall apart because all they can think of is the sovereignty of God and that you really have no free will of your own, and that you fall into this or you don’t .There are all kinds of fatalism in the world but a sovereignty-type theologian inevitably has to be a fatalist and he spends half of his life explaining why he isn’t a fatalist. A lot of theologians try to explain the difference between the “Calvinistic” view of predestination, and they can’t .The Calvinistic view of predestination is fatalism. It is called Reformed fatalism. It is really not John Calvin’s fault. John Calvin did not hold to the view of Predestination to which his name is attached by Reformed Theologians. When we say Calvinism we are not talking about that great, brilliant theological mind, John Calvin. John Calvin recognized free will. We are talking about the followers of Calvin in the 20^th century who do not know straight up from straight down. Positional sanctification clarifies election and predestination and keeps the believer from being a fatalist.

6. Positional truth produces a new creature in Christ, 2Corinthians 5:17. Notice: “in Christ.”

a. You did not have anything prior to salvation. You had no election, you had no destiny.

b. And old things have passed away. That is spiritual death. The things related to the fall are the old things. The “old things” in that verse is spiritual death, “In Adam all die.” That is old things. “Old things” is a technical phrase related to the fall; what Adam got us into. Old things are anything related to the fall of man. He had perfect weather, perfect food and perfect sex every day.

c. After 1000 years of perfect environment, man will rebel against God once again.

d. “If any man be in Christ he is a new creature” because of who and what God is, because of what God did at the point of salvation for us. We are new creatures not because of what we gave up at salvation but because of what He gave up. If you give up something, then you have been propagandized to do something before you understand what you are doing. At the moment a person believes in Jesus Christ he is a new creature, and he is a perfect creature.

e. We are new creatures based upon what God did for us at salvation.

f. The Bible says that the moment you believe in Jesus Christ you are perfect.

g. But every one of us is a Dr Jekyl and Mr Hyde. Positionally we are one and experientially we are the other. God found a way to make the worst person who ever lived and make him perfect as at the moment of salvation in the eyes of God. That is positional truth. Union with Christ makes you perfect at the point of salvation, and positional truth is never improved. We are new creatures because of who and what Christ is, not because of changes we make at the point of salvation or subsequently.

7. Positional truth guarantees the eternal security of the believer, Romans 8:38–39 (For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.). We are in union with Christ and we will never get out. But the doctrine of eternal security was never designed to give you some kind of a credit card to raise hell in the manner in which you think it ought to be done. There is a verse written for that kind of believer: “Man’s days are full of trouble,” divine discipline.

8. Positional truth exists in two categories:

a. Retroactive — identification with Christ in His death. Christ in His death bore our sins in His own body on the tree but He rejected human good. The moment we believe we enter into union with Christ as he was on the cross, Romans 6; Colossians 2:12; 3:3. The principle is a very simple one. Christ rejected human good. We are identified with Christ in His death, therefore down with human good. We are also identified with Christ seated at the right hand of the Father, and that means up with divine good. That is the meaning of water baptism, by the way. So we have retroactive and current positional truth.

b. Current positional truth has many applications. For example, we share the life of Christ, eternal life, 1John 5:11,12; we share His righteousness, 2Corinthians 5:21; we share His election, Ephesians 1:4; we share His destiny, Ephesians 1:5; we share His sonship, 2Timothy 2:1; we share His heirship, Romans 8:16,17; we share His sanctification. Jesus Christ is separated unto God the Father. By being in union with Him we are sanctified in Him forever, 1Corinthians 1:2,30; we share His kingdom, 2Peter 1:11; we share His priesthood, Hebrews 10:10-14.

9. The characteristics of positional truth.

a. It is not an experience. It is not emotional; It is not emotional or ecstatic.

b. It is not progressive. You cannot improve it in time or eternity.

c. It is not related to human merit, human good, human talent. Grace escalates divine good and excludes human good.

d. Positional truth is eternal in nature. We have it now, we have it forever. It cannot be changed by God, angel, or mankind.

e. Positional truth is known only by the Word of God.

f. Positional truth is in toto at the moment of salvation, it is one of the 36 things we receive at that point.

“In which place, there is not inside” i.e. in union with Christ, four things. Experientially on the earth people are still Jews and Gentiles. So the first category is a racial category. There are four areas of equality established by positional truth. The first is a racial category: “neither Greek nor Jew,” Héllēn (΄Ελλην) [pronounced HEHL-lane] is used because of the tremendous impact of Greek culture on western civilization, and therefore the word “Greek” means those who are Gentiles racially and culturally apart from Israel. The Jew refers to a Jew racially and culturally.

The fallacy of our government, they have tried to select certain races and to make them equal with others. They never choose the Scots, the English, or the Germans. A Black man who believes in Christ, is equal to us in every way spiritually.

“circumcision nor uncircumcision,” peritomê (περιτομή) [pronounced per-it-om-AY] kai akrobustía (ἀκροβυστία) [pronounced ak-rob-oos-TEE-ah]. This indicates that all ritual and religious activity is excluded as meritorious under positional sanctification. One’s background is eliminated as having any advantage. Religious background, religious environment, does not give anyone an advantage over a non-religious background. Non-religious environment is uncircumcision.

Many denominations have taken the same view that you need baptism in their way. In some you don’t get to heaven; in others, you are not going to amount to much.

The third category is strictly cultural, “Barbarian, Cythian.” The word “Barbarian” is bárbaros (βάρβαρος) [pronounced BAR-bar-oss]. When the Greeks first went to the Black Sea to trade they encountered people who would try to talk to them, and they sounded like “Bar, bar, bar, bar.” The Greeks decided that these people didn’t make sense, so they called the people who sounded like that Barbarians.

Skuthēs (Σκύθης) [pronounced SKOO-thace] is a Cythian, and the Greeks didn’t think much of them. They were a crude people. They were a nomadic people who lived very much like hippies. They always scalped their enemies, they drank the blood of their enemies out of skulls, they offered human sacrifices. To the Greeks they were the lowest trash in the world. If a person died with a good wife, good servants or a good dog, those things would be killed and sent with him. This became a word for the lowest trash in the world. Worse than a Barbarian; an imbecile. It was a shock when some of these believed in Jesus Christ (these are people from southern Russia).

The fourth category, “bond nor free.” The word “bond” is doulos (δολος) [pronounced DEW-loss] and it means a slave; “free” is eleútheros (ἐλεύθερος) [pronounced el-YOO-ther-oss] which means a state of freedom. All social distinctions are removed by positional truth. Positional truth accomplishes in one second what the devil has not been able to do in all of human history. This is the devil’s big thrust. He wants everyone to be socially equal, socially acceptable, and he has never been able to pull it off.

“but,” the adversative conjunction allá (ἀλλά) [pronounced ahl-LAH] sets up a contrast. This is a contrast between human superiorities and distinctions with objectives achieved by the construction of the ECS and entrance into the supergrace life.

Principle: No believer enters supergrace with either a superiority complex or an inferiority complex.

There is a contrast between the inferiorities or superiorities and the family of God in its function. The supergrace believer is now in view.

34 12/14/1972 This lesson is a month later. Col. 3:11 Doctrine of occupation with Christ; grace eliminates racial inferiority

Thomas Jefferson was a colonist. England looked down on colonists, and he saw this as snobbery. This is how mediocre people run a country. Jefferson’s thought was, people born in the colonies are just as good as the persons in the mother country. He was not thinking about Africans. In any case, all men are not born equal. People are born very unequal. There are great inequalities from birth. Alexander Hamilton tried to clarify the issue, but he was too smart to be president then.

By our heritage, we are under the delusion that all men are born equal. The only place of equality is that we are all born with a sin nature. Making people equal has always been an effort of men. Some try to legislate equality.

Equality only happens at salvation. God does in 1 second what man has never been able to achieve. These things apply only to believers.

Racial equality is a myth. Some races come to the forefront, but only briefly. Eventually, history buries them.

There is no handicap to the believer. There is neither Greek or Jew. Regeneration eliminates racial differences. It is racial inferiority which is under attack by this passage. If you are a member of a race construed to be inferior, believe in Jesus Christ and that is all over. No such thing as racial inferiority in the family of God.

When a Jews believes in Christ, they remain racial Jews. But no one is inferior to someone else in the family of God because of race. Positional truth erases your inferiorities before God. All ritual and religious activities are set aside when it comes to being born again.

“but Christ,” Christos (χριστός) [pronounced krees-TOHSS] is here without the definite article and it calls attention to the quality of this proper noun. In other words, Christ is the only celebrity for phase two. This only becomes apparent as the believer erects the fourth floor of the ECS and reaches maximum capacity for category #1 love under supergrace living. In other words, all of these inferiorities or superiorities which trouble mankind are all removed, and when you enter supergrace Christ is all and in all. You are occupied with the person of Jesus Christ. You have a new focus, a new concentration, a new motivation, a new happiness, you have a fantastic life.

“is all,” the nominative neuter plural of pás (πάς) [pronounced pahs]. In the neuter it has to be “things,” “in all things.” Literally, “Christ all things.” There is no verb here. “All things” refers to Bible doctrine. Jesus Christ only becomes a reality to you when you take in Bible doctrine.

“and in all’’ is a prepositional phrase, en plus the instrumental neuter plural of pas, and it should be translated, “because of all things.” In other words, Christ is the grace source of everything we have. Furthermore, under supergrace with capacity to love Christ we have capacity for everything else in life. So Christ is all things and the cause of all things. Christ is the source of every bit of prosperity you will ever have.

Colossians 3:11 In which place [union with Christ] there does not exist Greek and Jew, circumcision and uncircumcision, Barbarian, Scythian, slave, free: but all things and the cause of all things, Christ. This is the literal Greek word order.

35 12/21/1972 Col. 3:12 Doctrine of election; dressing your soul with an edification complex

The final word, Christ, introduces the concept of the celebrityship of Jesus Christ.

Colossians 3:12 So, as God’s elect [i.e., His people], holy and dearly loved [by Him], clothe yourselves with a heart of compassion, kindness, humility, gentleness and patience,

The fork in the road is whether or not you go to supergrace. All your capacities are found in supergrace. The floors of the edification complex. When you get to supergrace, you begin to find out just how wonderful God is. God could give a billion dollars to every person tonite. This would not drain his bank account.

Verse 12, the results of the ECS. This area begins the supergrace area of Colossians chapter 3. “put on,” the aorist middle imperative of enduô (ἐνδύω) [pronounced ehn-DOO-oh] which really means to dress up, to dress yourself in the middle voice. The aorist tense is a constantive aorist which gathers up into one entirety every time that you take in the Word of God. Supergrace is the great objective, it is the normal Christian life, the normal function of the priesthood, the place where God is free to pour out blessing upon you. It is the only place where God can share His perfect happiness with you. In the middle voice of this verb the subject participates in the results of the action, this is a direct middle which is reflexive and is reflected in the Colossians, “Dress yourself.” The interesting thing is everyone has to do this for himself. If you take in Bible doctrine you have to make the decision to do so, no one else can make it for you. People can hinder you but no one can help you. The imperative mood is a command to all believers.

When one gets dressed, he can then take part in the outside world, where there are many wonderful things out there waiting on you.

God wants to bless us, but He is not going to bless those who lack the capacity to receive.

“therefore,” we have an inferential particle immediately after the verb, oun (ον) [pronounced oon]. The purpose of this particle is to set up a relationship between the command which is now given and the previous verse.

“as the elect of God,” hôs eklektoi tou Theou, “as the elected ones of God,” referring to all believers.

Then we have the genitive of possession, “the elected ones belonging to God.” This is referring to the dressing up of the soul.

Every believer is in the plan of God. The principle: the ECS is dressing up the soul. The erection of the ECS is what is meant by this command, “Dress yourselves.” Your soul puts on clothes by the erection of an ECS through the daily function of GAP. So the ECS is designed to make the believer’s life an experience compatible with his position. It is designed to begin everything that leads to capacity.

“holy,” nominative plural from hagios (ἅγιος) [pronounced HA-gee-oss] which means saint or separated one. The nominative plural of eklektós (ἐκλεκτός) [pronounced ek-lek-TOSS] emphasizes the plan of God. Hagios (ἅγιος) [pronounced HA-gee-oss] emphasizes the grace security provided by God.

“beloved,” this is not a noun. This is the perfect passive participle of agapaô (ἀγαπάω) [pronounced ahg-ahp-AH-oh], the word for mental attitude love and it should be translated in this participial form, “having been loved.” The perfect tense of the participle means that the action is completed with results from that action. God loved us in the past with results. The result is that God is not compromised in loving us. This is an intensive perfect which emphasizes the existing results of a completed action. This may also be classified as a dramatic perfect which describes a fact in an unusual, vivid and realistic way. How is it possible for God to remain uncompromised in His essence and still love man? The answer is grace. Mechanics: the cross.

God has found a way to love the most obnoxious believer in the world. That person might attend Berachah Church. You have been loved by God with a perfect love; therefore, dress yourselves with Bible doctrine. There is no Christmas; there is no Santa Claus. There is no Christmas, not in the way that we practice it. But, when you reach supergrace, every day is Christmas.

Your shoes are designed by homosexuals who got the design from an offshore oil drilling platform.

Colossians 3:12a Dress yourselves therefore, as elected ones of God, separated ones [sanctified] and having been loved with the result that you keep on being loved.

Therefore the rest of this verse relates the ECS to the supergrace life. We now have five characteristics in which the believer must be clothed in order to comply with the imperative, “Dress yourself.” These characteristics are related to the five floors of the ECS.

The first is “bowels of mercies,” splagchna oiktrimou. Splagchna is the accusative singular of splagchnon (σπλάγχνον) [pronounced SPLANGKH-non], generally translated “bowels.” It means bowels, but like most portions of the anatomy in the Greek language they also double for some area of the soul. While this is translated “bowels” it is used for both emotions or the inner feelings of the soul. It is also used as inner feelings for the soul, it can be legitimately translated “affections.” The word o)iktrimu is the genitive singular of oiktirmós (οἰκτιρμός) [pronounced oyk-tir-MOSS] which means “grace compassion.” It is in the singular. It should be translated, “affections of grace compassion.” This is a love which is normal to the supergrace believer, the ability to give love from your own soul.

The second characteristic is called “kindness,” the accusative singular from the noun chrēstótēs (χρηστότης) [pronounced khray-STOT-ace], and it means a a “gracious disposition.” This noun is used for God, it is a characteristic of God. God has a gracious disposition, Romans 2:4; 9:23; 11:22; Ephesians 2:7. It is God’s perfect happiness which produces the gracious disposition. In fact this characteristic of God is demanded of believers in 2Corinthians 6:6; Galatians 5:22; Colossians 3:12. To fulfill this command the believer must possess +H. Therefore this is the first half of Philippians 4:4.

The third one is “humbleness of mind,” tapeinophrosunē (ταπεινοφροσύνη) [pronounced tap-i-nof-ros-OO-nay] refers to a mental attitude of grace. It does not refer to some system of self-effacement. This is not overt, the word has to do with an inner function of the life. It is something you think, not something you do. it means that no matter how talented you are, no matter how smart you are, you have no illusions about yourself. So it is a total understanding of the principle of grace on the basis of Bible doctrine. Under grace orientation you have no illusions about yourself.

“meekness,” the accusative singular from prautēs (πραΰτης) [pronounced prah-OO-tace]. It means courtesy, humility, considerateness. This is the mental attitude of the soul which is not competing with others, not playing spiritual king of the mountains. This is the thought pattern of the soul that is free from subjectivity and sensitivity. Sensitivity is subjectivity relating everyone to yourself in a negative way. So no subjectivity, no sensitivity, no insatiable lust pattern in the field of approbation or power, no distorted scale of values, putting people or things before Bible doctrine.

Sensitivity with regard to others is legitimate; sensitivity with regard to yourself is not legitimate. The grace disposition takes care of sensitivity toward others. So you avoid under this concept the mental attitude sins of pride, jealousy, bitterness, vindictiveness, implacability, hatred, lust, and so on. Instead, there is gentleness, thoughtfulness of others, courtesy and good manners. meekness, then, is the relaxed mental attitude in action.

“long-suffering,” the accusative singular of makrothumia (μακροθυμία) [pronounced mak-roth-oo-MEE-ah]. This noun is defined as well as clarified for us in James 5:7,8 where it is define as the use of doctrine in the soul as capital for phase two rather than using human capital in life. Money is a detail in life but money is the believer’s life. Doctrine is capital for phase two and the believer can only spend doctrine which resides in his soul. Just as you cannot spend money which you do not have so you cannot spend doctrine which is not in your soul. Bible doctrine is not capital for you until it resides in your soul. So just as the blood of Christ is the coin of the realm for phase one so doctrine is the coin of the realm for phase two. Therefore doctrine must come first fir the mastery of the details of life. The translation here should be “steadfastness” rather than longsuffering. That means stability from the mastery of the details of life.

Colossians 3:12 “Dress yourselves therefore, as the elected ones of the God, separated ones [saints], having been loved with the result that you keep on being loved, I say, dress yourselves with affections of grace compassion [capacity for love], a gracious disposition leading to generosity, a mental attitude of grace, meekness [RMA], steadfastness.[= mastery of the details of life].

So many people quote Romans 8:28 often leaves off the first two words (we know); and does not develop love for God (which occurs with Bible doctrine in the soul).

The believer wakes up to realize that God must vindicates His Word. He has Bible doctrine resident in his soul. That brings him to the place where his life is very meaningful and very wonderful. Grace orientation, mastery of the details of life; relaxed mental attitude, capacity for love in all categories, +H (where God shares His happiness with us). The supergrace believer has occupation with Christ and he has capacities for life and love; and he has the supergrace objectives.

God loves every believer with a perfect love; but every believer does not love God.

The reversionistic believer always reaps what he sows, self-induced misery and divine discipline in all 3 stages.

When David gets back to Ziklag and all the men want to stone them to death. The men only have the clothes on their back and their weapons. 400 cannot go on and there are many reversionists there and they want the 200 to reap what they sow.

Every believer has a different weakness and is hopeless and helpless in a different area. If another person does not have your weakness, they may not want to you enjoy the blessings from God.

This is why David became the wealthiest man in the world with every sort of thing associated with happiness. God had to vindicate the Word in his soul. God wants to bless us. But you first have to have a cup. God does not pour into empty hands. God’s blessings comes from the supergrace life. This is why it is more important to get doctrine than to do any kind of hustling around. You get doctrine and everything else takes care of itself. When God can trust you with promotion, then you are promoted. You are promoted based upon God, not on you. When you have true friends and your rw, you have great blessing. God has an objective for your life. God first wants to give you His happiness. He also wants to bless you with materialistic things and with your very own woman and He wants to bless you in your profession. He wants to bless us totally apart from the cosmic system. God can give us a million dollars tomorrow without batting an eye. The believer whom God blesses is a point of doctrine in the Angelic Conflict. When God finds a believer with a cup in his hand, God starts to pour right away. You cannot pour where there is no cup.

Bob is going to go back to Colossians 3:8 (it is now 3 months later). Doctrine in your soul changes everything, not in the Bible. He reviews the translation of vv. 8–12.

You come to the party carrying your own cup. God, as host, keeps pouring out blessings into your cup.

Colossians 3:13 Tolerate one another’s [weaknesses] and forgive each other if anyone [of you] has a complaint against someone else. You should forgive people just as the Lord forgave you,

Verse 13, the supergrace function. “Forbearing” is the principle, the present middle participle of anechomai (ἀνέχομαι) [pronounced ahn-EHKH-ohm-ahee]. It means to bear with, to endure, to put up with someone, “Putting up with one another of the same kind.” One another of the same kind always refers to those who are believers. The present tense is an iterative present, it describes what reoccurs at successive intervals. Under the supergrace concept of live and let live we have occasionally a great opportunity (if we have the doctrine) of putting up with some obnoxious fellow believer. The iterative present describes the fact that this will occur at intervals in your life. The middle voice describes the subject participating in the results of the action. This word anechomai (ἀνέχομαι) [pronounced ahn-EHKH-ohm-ahee] not only means to put up with one another of the same kind but the middle voice of the verb describes the believer participating in the results of the action. This is a direct middle in which the supergrace believer puts up with the obnoxious believer on the basis of grace.

Children do not have any privacy. Parents are able to know what they are doing at any time. Bob could go free at Wheaton College for free, but he would not because he did not want to obey their rules (no movies, no cards, etc.). It is fine for them to set up rules and regulations; and those who go there are agreeing to theirs rules and regulations. Bob would not agree with that.

Criminals also forfeit privacy as a criminal (but not as a suspected criminal). Every believer has privacy because he is a normal human being and because he is a priest in the Church Age.

The reversionist has lousy standards and they attempt to put their standards on a believer who has good standards. They intend to squash that believer into the dust. The supergrace believer reaps what God sows; the reversionist believer reaps what he sows.

The participle is ascriptive. The word “ascriptive” is used of a participle which ascribes to the supergrace believer a quality or characteristic of the supergrace life. An ascriptive participle is also used as an imperative. The object of this participle is an objective genitive of allêlôn (ἁλλήλων) [pronounced al-LAY-lohn] and it means one another of the same kind.

“forgiving,” this is still a part of the principle. This is also a present middle participle of charizomai (χαρίζομαι) [pronounced khar-ID-zohm-ahee]. It means to give graciously, to give without strings. Therefore to give without strings is to forgive. Again, this is an iterative present describing what occurs at successive intervals. Under supergrace the believer forgives on the basis of the fact that he is in a status where he is reaping what God sows. If you are reaping what God sows you are being blessed of God and therefore to forgive someone is easy, not hard. The middle voice: the subject doesn’t produce the action, it participates in the results of the action. That means you are reaping what God sows. The supergrace believer forgives on the basis of his status. Again, we have an ascriptive participle which assigns to the supergrace believer a quality or a characteristic of the supergrace life. This is one of those rare cases where the participle acts as an imperative in the status of the supergrace life.

“one another,” this time it is not one another of the same kind. This time we have a dative plural reflexive pronoun heautou, used here as a reciprocal pronoun. The dative case here is indirect object to indicate the one in whose interest the act of gracious forgiveness is performed. The reflexive pronoun does not refer just to believers but to any member of the human race. That is the principle and it is followed by the mechanics.

“if” is the conjunction ean plus the subjunctive mood which introduces a third class condition. This is therefore a protasis of a conditional clause, and it means “it”, maybe yes, maybe no.

“any man” is not correct. We have an indefinite pronoun tís (τὶς) [pronounced tihç] which means “anyone.” If you are going to have a principle followed by a practice you must keep it impersonal. The indefinite pronoun keeps it very impersonal.

“have” should be “has,” present active subjunctive of echô (ἔχω) [pronounced EHKH-oh], present tense, linear aktionsart; “quarrel” should be “complaint.”

“against anyone: even as,” the adverb kathôs (καθώς) [pronounced kahth-OCE] sets up a comparative standard for the supergrace believer. We have kai here plus ho theos (θεός) [pronounced theh-OSS], which means “even as also the Lord.” There is no “Christ” here.

“forgave,” aorist active indicative of charizomai (χαρίζομαι) [pronounced khar-ID-zohm-ahee] which means to graciously forgive — no strings. The aorist tense is a constantive aorist matching the iterative present — at any time this occurs. The active voice: you do the forgiving as a supergrace believer. The indicative mood is the reality of such forgiveness.

“you,” this is a pronoun that refers to all of us, and He forgives us at different times. The dative case is the indirect object to indicate the one in whose interest the act of gracious forgiveness is performed.

Colossians 3:13 Putting up with one another [of the same kind], and graciously forgiving others [believers or unbelievers], if anyone has a complaint against anyone else: even as also the Lord has graciously forgiven you, in this way also you [graciously forgive].

Colossians 3:14 And beyond all these things, clothe yourselves with love, which binds these things together in complete [unity],...

Verse 14, the progressing believer. Progress is measured in terms of the construction of the ECS. The ECS is the backbone of your soul.

“And above all these things.” The word “above” can be translated “above.” It is a preposition, epí (ἐπί) [pronounced eh-PEE]. Sometimes it means “above” and sometimes it means “upon” which is what it means here. “And upon all these.” What we are talking about it building something on something else. One level is built over the previous.

“All these” is a reference to the first two floors of the ECS. The ECS is constructed out of doctrine. This verse is now contemplating the construction of the third floor which is agápē (ἀγάπη) [pronounced ag-AH-pay] love, called a relaxed mental attitude. “Upon all these” is how you are going to build the rest of it. It is very difficult to start growing in the Christian life no matter how much doctrine you take in. The real problem comes from your mental attitude. It is very difficult to maintain a relaxed mental attitude through everything that is involved in taking in doctrine. For example, if you take in doctrine you have to assemble with other people and it is inevitable that you will not like some of the people with whom you assemble. You will be filled with vanity; or you will not approve of the people with whom you gather. There are many factors along the way which people are not really aware of. What should be the attitude is, I don’t give a damn who else is here, I am here to get doctrine. That is a relaxed mental attitude.

“charity” is the Greek word agápē (ἀγάπη) [pronounced ag-AH-pay] which is strictly a mental attitude love. On the negative side it is freedom from mental attitude sins, but on the other side of the fence it is a mental attitude born by doctrine whereby you have a total toleration of those with whom ordinarily you would have antagonism, those with whom you have clashes. Conflicts and confrontations are inevitable. God has designed a cement to hold all kinds of people together in one classroom, i.e. the local church, and that cement is agápē (ἀγάπη) [pronounced ag-AH-pay] love. “ … put on the love.” The words “put on” are supplied. Agápē (ἀγάπη) [pronounced ag-AH-pay] love is also produced by the filling of the Spirit but it is not stabilized until it becomes a part of the ECS. The relaxed mental attitude is a necessary step in the Christian life, so that you can continue to advance.

So far we have: “And on these put on the love [RMA].” The 4^th floor is capacity for life and love. We need to recognize the privacy and the rights of others. Recognizing these things is having a relaxed mental attitude. Live and let live.

This will lead to capacity for freedom. We have a federal government which has no concept of freedom. They dictate to businesses who to hire. Continental used to have 2 seats on on one side and 3 on the other. The government required them to put 3 seats on both side. The federal government has destroyed gas and all the chemical industries. England has nationalized industry there. We are in one of the few American institutions which is still free.

“which” is the relative pronoun hos which has as its antecedent, love; “is,” the present active indicative of eimi (εἰμί) [pronounced eye-ME] meaning “which keeps on being.”

The Bible does not advocate personality change, like grooming but it is an attitude of soul. The 3^rd floor of the edification complex, and relaxed mental attitude. This can be developed the easy way by the construction of the edification complex. Every system of beast barracks antagonizes the people there in every way possible, and it either cracks the men or they relax. A D.I. who grinds you into the dust, which can be the best thing for you. The relaxed mental attitude attained from beast barracks is temporary. The relaxed mental attitude attained by Bible doctrine is permanent, apart from reversionism. This relaxed mental attitude is necessary when you face every sort of difficulty in life.

No one comes to Bob for an appendectomy or for any kind of operation. People bring friends who are insane or psychotic and expect Bob to fix them. That is not his field. It is like bringing a drunk into church and expecting him to get anything from it. You cannot be filled with spirits or filled with the Spirit at the same time. The relaxed mental attitude is what holds everyting together.

“the bond,” the noun is sundesmos (σύνδεσμος) [pronounced SOON-des-moss], it refers to something which cements everything together, something which binds together. There is something that held us all together. It is not that we are members of the human race, it is not the fact that we all have souls because in our souls are all of the seeds of great conflicts — the OSN, emotional revolt, and so on. Just what is it that pulls us all together? It is the function of the soul when the believer has reached, has constructed, the third floor of the ECS. It is the relaxed mental attitude. The Bible does not advocate personality change but the Bible does make a major inner personality change for every believer, not a change necessarily that is overt from the standpoint of grooming or concepts of life, but it is a an attitude of soul. One of the most important attitudes of soul that you will ever develop comes from this third floor of the ECS, the RMA. There are two ways in human life in which a RMA is developed. The easy way is the intake of Bible doctrine until this third floor is constructed. The other way is military life.

“of perfectness,” (τελειότης) [pronounced tehl-ee-OHT-ace] which means maturity, and it is a word synonymous with the concept of supergrace.

Colossians 3:14 And on these put on the love [RMA] which is the cementer of maturity.

Not only does this mean that you are stabilized and ready to make that last sprint for supergrace, but there is something else here as well. Plato occasionally said in the days when he was famous in Athens, two things are always held together by a third thing. The RMA keeps what you have, it cements the floors of the ECS together.

You grow and hold. The relaxed mental attitude is the stabilizer for the believer.

Colossians 3:15 You should let the peace given by Christ rule in your hearts, since you people were called [to be at peace] in one body [i.e., the church]; and you should be thankful,

Verse 15, the completion of the ECS comes next: “let rule” is not let rule, it is the present active imperative of brabeúō (βραβεύω) [pronounced brab-YOO-oh] (the word for “rule” is krateô) which is an athletic term. In the athletics of the ancient world they had umpires and brabeúō (βραβεύω) [pronounced brab-YOO-oh] means to be an umpire, to be an official. So the word means to umpire, to preside, to control, to govern, to reward.

The word “peace” is peace in the sense of blessing, harmony, welfare, security and prosperity, eirênê (εἰρήνη, ης, ἡ) [pronounced eye-RAY-nay]. Peace is actually used here to indicate the finish line, the completion of the ECS.

“of God,” the ablative of source of Christos (χριστός) [pronounced krees-TOHSS], “of the Christ.” “And the tranquillity from the Christ, let that umpire reside in the sphere of your hearts.”

“to the which” is a prepositional phrase, eis (εἰς) [pronounced ICE] plus the accusative of hos.

“also you are called,” the aorist passive indicative of kaleô (καλέω) [pronounced kal-EH-oh], you are kept in this life so that you could go to supergrace. God calls you into supergrace. The aorist tense is an ingressive aorist, it begins to call. It is also a gnomic aorist, it is an absolute for every member of the human race. There is no such thing as a member of the human race for whom God did not call. The passive voice: the believer receives the action of the verb, he receives the call from God. The indicative mood is the reality of being called into the supergrace life.

“into one body,” en plus the locative of sōma (σμα) [pronounced SOH-mah], used for the Church universal.

“and be ye” is not correct, it is the present active imperative of ginomai which means to become something you were not before. The present tense plus the imperative means “keep on becoming something you were not before.” The active voice: you as a believer produce the action of the verb.

“thankful,” the nominative masculine plural of eucháristos (εὐχάριστος) [pronounced yoo-KHAHR-is-toss]. The interesting thing is that the word is in the plural, “keep on becoming thankful ones.”

Colossians 3:15 And the tranquillity [blessing, prosperity] from the Christ be of cause to umpire [or, to govern, to reward] your right lobes, into which also you have been called into one body; and keep on becoming thankful ones.

The edification complex is completed and the great life of blessing begins. One teacher and a congregation, which is 3 or more.

Colossians 3:16 You should let the message of Christ live in you abundantly [i.e., as individuals and collectively]. Use [much] wisdom in teaching and warning one another with psalms, hymns and spiritual songs, singing with favor [i.e., with thankfulness] in your hearts toward God,

Verse 16, the congregation has a responsibility. “Let dwell,” the present active imperative of enoikéō (ἐνοικέω) [pronounced en-oy-KWH-oh] [en means in; oikéō (οἰκέω) [pronounced oy-KEH-oh] means to dwell], and it means to dwell inside, to inhabit, to indwell. The subject is ho logos (λόγος, ου, ὁ) [pronounced LOHG-oss] and then the ablative of Christ, “the doctrine from Christ.” So literally, “And the doctrine from the source of Christ keep on dwelling inside you [in your souls].”

“richly,” an adverb plousíōs (πλουσίως) [pronounced ploo-SEE-oce] which means richly or abundantly to the point of wealth. It means saturation in this passage.

“in all wisdom,” sophia (σοφία) [pronounced sohf-EE-ah] which indicates doctrine reaching the right lobe.

“teaching,” the present active participle of didaskô (διδάσκω) [pronounced did-AS-koh]. Didaskô (διδάσκω) [pronounced did-AS-koh] is used to teach a group with authority. The present tense indicates linear aktionsart. For a pastor-teacher to didaskô (διδάσκω) [pronounced did-AS-koh] certain things have to be true:

There are about 7 people who started with Bob back in 1950 still attending tonite.

“and admonishing,” that is being personal in an impersonal way. This is the present active participle of a compound verb nouthetéō (νουθετέω) [pronounced noo-thet-EH-oh]. This word is made up of noús (νούς) [pronounced noose] = mind, and the verb tithêmi (τίθημι) [pronounced TIHTH-ā-mee] which means to place. And to place in the mind, which is what the word meant originally, eventually comes to mean to instruct so as to warn of the application. When people begin to learn they cannot make application for themselves. You first make the applications for the listener, and, after a time, they learn the principle and make applications for themselves in their own lives.

Anything that can be taught should be given application and admonishment. The student may not get it. Bob’s job calls for him to communicate, and application is a part of the picture.

“one another” means “to self and others.” This is a reflexive pronoun, heautou. The pastor has to learn it before he can communicate it, so this actually means teaching and applying to self and others of the same kind, other believers.

“in psalms,” a psalm involves musical accompaniment. The Psalms do not have to be sung, they are taught. However, that does not help us with the next one. Psalms merely reflects that part of scripture whereby.

application is made from principles of doctrine. The psalms applied to David’s experiences the doctrines that he had learned. Psalms do not indicate music but hymns do.

hymns,” an instrumental plural of hýmnos (ὕμνος) [pronounced HOOM-noss] which has been transliterated. Hýmnos (ὕμνος) [pronounced HOOM-noss] is a song of praise directed toward God. In effect, it is a love song directed toward God.

“and spiritual songs,” there is no “and” in the original. It is “by means of spiritual praise, by means of pneumatikos (πνευματικός) [pronounced nyoo-mat-EEK-oss],” and there is no music in pneumatikos (πνευματικός) [pronounced nyoo-mat-EEK-oss] which means simply, “spiritual things.” It is a reference to doctrine in the soul.

Singing is bona fide but singing must have something in the soul which corresponds to what you are singing. Therefore to fulfill this principle there must be doctrine in the soul which corresponds to what you are singing. Singing relates what you have in your soul to worship and it illustrates the principle of you must relate what you learn to your life. Singing, therefore, becomes the illustration of what you should do with doctrine — apply it. Singing is relating principles of doctrine in your soul to God. You must relate what you hear and learn inside the church to your life outside the church. Biggest farce that Bob got into was having a choir.

“with grace” is “by means of grace,” the preposition en plus the instrumental of charis (χάρις) [pronounced KHAHR-iç]. In other words, the only singing which counts in the local church is accomplished by means of grace.

Colossians 3:16 And the doctrine [lit., word] from the Christ let it keep on dwelling inside in you abundantly to the point of wealth in all wisdom; teaching and warning [or, admonishing], self and others, by musical accompaniment, by songs of praise, by means of spiritual things, by grace in your hearts keep singing to the Lord.

V. 16 is the road to the supergrace life. The word of Christ is Bible doctrine and it is to take up permanent residence in your soul.

When singing is involved in worship it becomes a ritual. Anything that a person does which constitutes worship is definitely a part of ritual and the singing part of worship is meaningless unless there is reality in the soul. The singing part is the result of the first part of verse 16, and that is about it. There is a great deal of emphasis placed on Christian singing today. In fact, the less people know of doctrine the more they want to sing. There is nothing wrong with singing and there is a true ritual in singing when it is a part of worship, but it must line up with bible doctrine in the soul. Our clear clue in the matter is found in the phrase in the Psalms, the instrumental of yalmoj, which is simply bringing the Hebrew word over into the Greek. This is done for a very simple reason because a psalm really is doctrine and there is no question about it. It is doctrine which was originally sung. The point is that if you have doctrine in your soul and you sing about doctrine it immediately sets up a frame of reference whereby there is worship in the content of it. The word for “hymns” means a song of praise toward God, and really hymns ought to be sung by those who have entered supergrace or at least have constructed the fourth floor of the ECS, because this is where hymns become meaningful. The word “spiritual songs” really isn’t there it means “by means of spiritual things.” Before singing can ever be worship there must be a spiritual concept, and “spiritual things” refers to doctrine of the soul. By means of “spiritual things” we can sing with grace in the right lobe to God.

Choirs did exist in the previous dispensation. Bob has not found any authorization in the New Testament for a choir. He can understand how a choir might be a source of trouble. Sometimes, the choir runs the church. Apparently, the choir is here to stay, but it should go.

Colossians 3:17 And whatever you do, whether in [your] words or actions, do everything in the name [i.e., by the authority] of Christ, giving thanks to God the Father through Him,

Verse 17, supergrace function. “And” is a continuative use of the conjunction kai, so we are going right on from singing as a part of worship right into the next concept which is function as a part of glorifying God. With it we also have the word “all,” the nominative neuter singular of pas, and it should be translated “And all.” This is not a very good translation. In the Greek there are two words that aren’t even translated here. Between “And” and “whatsoever” we have the word pas, and then there should be inserted after “whatsoever” the word “if.” The word “whatsoever” is hóti (ὅτι) [pronounced HOH-tee], “whatever things” with the neuter. Then there is the insertion of ean for a third class condition. Literally, then, it should start out, “And all whatever things if you do in word or deed.” it does not say whatever things you do, it say “if” you do them. It is a third class condition which means maybe you will and maybe you will not. It all depends on whether you reach supergrace or not.

“ye do” is the present active subjunctive of poieô (ποιέω) [pronounced poi-EH-oh]. Poieô (ποιέω) [pronounced poi-EH-oh] here is in the present tense, a static present which recognizes the fact that when you reach supergrace the production of the life is automatic. It isn’t something you think about, it isn’t something you crank yourself to do — “if you do,” and you will if you are in supergrace and the opportunity presents itself and you do it right. You don’t make an ass of yourself and make everyone think that Christianity is made up of a lot of freaks and that churches ought to be moved into the zoo. The present tense means this is the state that should exist. The active voice means that you will automatically produce, that supergrace makes a producer out of you without thinking about it, without anything being abnormal.

The phrase “in word” has to do with the fact that most of our production is inside, “in doctrine,” en plus the locative of logos (λόγος, ου, ὁ) [pronounced LOHG-oss]. It doesn’t mean talking to someone, it means in the sphere of doctrine and it is the same as being a doer of the Word in James, the function of doctrine in the soul. The first principle we learn, then: If we are not motivated by doctrine our overt production in the Christian life is null and void, it has been abrogated by the absence of doctrine in the soul. No doctrine, no bona fide production.

“do all,” but there is no Greek word for “do.” Instead, it is “all things.” Again we have the nominative plural neuter of pás (πάς) [pronounced pahs].

“in the name of the Lord Jesus Christ” indicates the angelic conflict is involved.

So literally we have so far, “And all, whatever things you do in doctrine or in deed, all things by the name [or person] of the Lord Jesus.”

Up to this point, then, we have the function of the supergrace believer and the true motivation behind it. At the same time we recognize our place in history as being that of great importance. Since the Lord Jesus Christ was on the cross where He died for our sins and took our place, and then three days later rose from the dead, ascended and was seated at the right hand of the Father, that was what triggered the intensified stage of the angelic conflict. Up to this point and all through human history from the fall of man on Christ was always the target for the angelic conflict and the target for demons. But once Christ is glorified He is beyond the pale of any Satanic opposition or fighting. Therefore Satan has redirected all of his attacks against the dispensation that interrupts, and the Church Age is the dispensation in which Satan directs his attacks toward believers, all of whom are priests. And the attack is intensified so we now have the intensified stage of the angelic conflict. In eternity past God knew this and therefore we are entered into union with Christ, we are entered into union with Christ. Also, positionally we are identified with Christ in His death. So we have current positional truth and retroactive positional truth which from the point of salvation on identifies us with the strategic victory, and being identified with the strategic victory we are tactically in a position to have the victory of the supergrace life. The tactical victory occurs on the earth, the strategic victory was from the cross to the ascension. The strategic victory is over, Satan’s back is broken, and now Satan is concentrating all of his efforts against the believer priest in the Church Age making this the intensified state. But God has a way to counter that and He has by the supergrace life, for in the supergrace life doctrine in the soul provides the cup and God starts pouring. God is glorified by pouring and the believer in not only blessed but this is his part in the tactical victory. This is the believer identified with the tactical victory of the angelic conflict.

Bob explains how Germany entered into Russia and how they kept moving into Russia. The strategy was to penetrate, the tactics were a double envelopment.

Now, Satan has one target, and that is the believer. The objectives for many of us are variety of supergrace blessings. This is God’s blessing the Satan’s world.

So whenever we get to the point where we have the amount of doctrine which is specified in this passage — enough doctrine to be in supergrace status — whatever we are involved in the next phrase is logical. Notice what we have up to this point. “And all, whatever things you do in doctrine or in deed, all things by the name [or person] of the Lord Jesus.” Next is logical, “constantly giving thanks to the God.”

“giving thanks” is a present active participle of eucharisteô (εὐχαριστέω) [pronounced yew-khahr-ih-STEH-oh], the strongest word for thanksgiving. It is the one meaning thanksgiving based upon something rational. People are often thankful on an emotional basis. There are in fact two distinct types of thanksgiving which emanate from the soul of the individual. One is rational thanksgiving and the other is emotional thanksgiving. Emotional thanksgiving is simply an expression of the stimulation of the emotion and is meaningless. Rational thanksgiving is based upon true orientation to life and is meaningful and is the type of thanksgiving involved in any part of worship or any part of your relationship to God. It must be based on cognisance, not upon emotional stimulation. Therefore the giving thanks here is based a maximum amount of doctrine in the soul. The present tense in the participial form is linear aktionsart. The active voice refers to the supergrace believer producing the action of the verb. The object of such thanksgiving is God. This is the dative of indirect object plus the definite article, so it is “the God,” ho theos (θεός) [pronounced theh-OSS]. The dative of indirect indicates the one in whose interest the act is performed. In our own interest and our own benefit we give thanksgiving to God, but we are benefitted by it because we are in supergrace, and the thanksgiving is rational, not emotional, and therefore it has meaning. All true thanksgiving must be enshrouded in love, and if you don’t love God obviously you can’t be thankful to God.

There is nothing that God cannot provide, and He can provide it in spades. The real problem is having your eyes on the things as opposed to having your eyes on God. If these things are lost during life, God can do it again and even do it better. Whatever you lose that God gives you, God is still there, and He is still able to bless.

“by him,” dia plus the genitive of the intensive pronoun autos (αὐτός) [pronounced ow-TOSS], and it is really “through him.”

Colossians 3:17 And all whatever things if you do in doctrine or in deed, all things by the name of the Lord Jesus, constantly giving thanks to the God even the Father through him.

This brings us to the concept of establishment in phase two. Once you reach supergrace you are ready for everything wonderful under the laws of establishment. From Colossians 3:18 to 4:1 we are going to study a number of different facets of the laws of establishment. This is the proper relationship of the believer to life. The National Council of Churches and other liberal organizations talk about the social gospel, talk about getting involved, about doing something for the downtrodden, and so on. How are we to be related to the life in which we find ourselves once we have accepted Christ as saviour? What is the practical application of all of the doctrine we have in our souls? How does it involve us with the human race? What is our responsibility in the devil’s world? Where does it start and where does it stop? How do we relate to the time in which we live?

The Holy Spirit has selected as the first illustration the most difficult area for people to become oriented in life, and that is, of course, marriage. Marriage is the great test as to what you have in your soul or do not have in your soul. It is all emotion and no thought; it is all sex and no sense. People so often end up in a bad marriage. You do not get to rechoose when it comes to marriage. Thinking your RM is over there, that is the wrong application. Of all the decisions that you make in life, the most important one is the choice to marry. There is no great involvement in life than the entanglement of marriage.

In his marriage ceremonies, Bob says that they must enter into marriage soberly and discretely. There must be a recognition of authority of God. This is not going to be the women’s lib’s greatest day. The woman in marriage is under authority. This woman is the most dangerous thing in the world. She is a bitch gone wild. She is hopeless she is discouraged; and she gets into a church and causes trouble. There is no place in life for a women who does not recognize the authority of her husband. The man is the authority. It is not all bad, of course. But the woman in the marriage bond is in bondage to her husband. This can be a very fantastic thing. Women don’t try to break out of marriage when it is a wonderful thing.

Do not start looking for loopholes if you are in a bad marriage. You will find things which are beneficial and some things you may not like. Some of you are in a bad marriage. You cannot have a crowd this size and have all good marriages. A marriage is an organization. The woman has authority over the children, and the man is over her.

Colossians 3:18 You wives should submit to your husbands, as this is proper in [the fellowship of] the Lord,...

Verse 18, a woman is to a man in marriage what a buck private is to a divisional commander. She is under authority. When the man has not properly exercised his authority in marriage this woman is the most dangerous thing in the devil’s world!

“Wives” is the vocative plural from gunê (γυνή) [pronounced goo-NAY] plus the definite article and should be translated “The women” or “The wives.” And it does refer to women under the authority of marriage as a part of divine establishment. The command is to “submit.” This has generally been taken as only to do with sex life, so we should be very careful as we examine this verb because it has far-reaching repercussions.

3 weeks after getting married, you might be mumbling, “Give me liberty or give me death.”

The present tense is a customary present, it denotes a status that exists because of the institution of marriage. The middle voice here is an indirect middle which emphasizes the agent producing the action. The woman produces the action of submission. The imperative mood: this is a command to the woman without her volition being involved. This is a part of the laws of divine establishment. So it should be translated, “The women, keep voluntarily yielding yourselves.”

“unto your own husbands,” should be “to the noble man.” There is no “unto your own” here. This is actually a dative plural because each woman has a different nobleman. The noun is anêr (ἀνήρ) [pronounced ah-NAIR] which is in contrast to the generic term a)nqrwpoj. The woman’s right man is the nobleman of her life. Preferably it should be done in love. Love on the part of a woman gives her capacity for marriage — love of her right man. The woman is not commanded to love but this cannot be truly accomplished in the absolute sense without love, and it becomes a bitter chore for life rather than one of the most pleasant contributing to happiest things of life.

Many of us have said, Jesus Christ is the Son of God. Why is the 2^nd Person of the Trinity called Son, when this implies some inferiority; and authority and establishment are all implied. It may appear that God the Father is a little bit better, wiser, etc. But all Members of the Trinity are equal in all respects.

The word son has some meanings that we need to explore. Psalm 2:7 is quoted 3x in the NT. It is found also in Psalm 110:4. There is a new meaning to the Sonship of God. In winning the Angelic Conflict, one thing is necessary, and that has been provided by God in the human race. In one word, authority. This is one of the most important and underrated words in the theology of the Word of God. Jesus said, “Father, if it be Your will, let this cup pass from Me; nevertheless, let Your will be done.” Everything from our salvation on is related to authority. The entrance into the supergrace life, which is so important to all of us, is related to authority. The whole function of the Christian church is related to authority.

The woman is designed to be under authority. When she gets out of step and out of place, she is a fiendish female; and not a lady and not a woman at all. Since time began for the human race, since Eve came into the picture, women have found ways to buck authority and get their way. They consider themselves superior to men because they have never known a man or they are too divorced from the laws of divine establishment. They are totally divorced from any concept of authority. In the human race and in the most exciting and beautiful relationship, the man is the authority. Women have often married someone whose authority they reject. The honeymoon is over very quickly. They become divisive and they find ways to control their husband and everyone else in their periphery. They never understand true discipline and authority, even with their own children. The man who says the hand that rocks the cradle rules the world must have been a complete momma’s boy. We have had those kinds of women in Berachah Church. They get carried away more than anyone else with power lust.

Under the proper conditions, the woman is the most beautiful creature in the human race; and out of place, she is the worst monster in the world.

Women in Berachah Church are more feminine and less inclined to being pushy, feisty females (which is perhaps 2% in Berachah Church). Take down very careful notes, girls; your happiness can be snapped by one thread of bad judgement. You will say yes when you should have said no. You will never know what God designed sex for; you will never know what true respect for a man can be. Nothing is more wonderful than supergrace femininity.

Colossians 3:18 The women keep voluntarily yielding yourselves in love to the noble men

This is a constant recognition of authority, which is the essence of femininity. The first Adam was led by the woman, and that caused him to be destroyed spiritually. The Last Adam submitted to every principle of authority without destroying that concept. The husband is the authority in that relationship and some men never grow up. This should make a woman think twice before submitting to the authority for the rest of my life? Do not be deceived by your own libido. Be sure to penetrate the surface of this man.

Colossians 3:19 You husbands should love your wives and not be harsh toward them,

Verse 19, The word “husbands is the vocative plural of anêr (ἀνήρ) [pronounced ah-NAIR] and, again, has the connotation of a noble person. The definite article defines the noun and this refers to the right man. So the scriptural assumption is that all men are a right man for a right woman somewhere. The command to love is not phileô. Phileô is the great soul rapport that comes in category #2 love. Eraô is the great sex relationship between a right man and a right woman. If you are seeing a man who bores you, you need to rethink that relationship.

The present active imperative of agapaô (ἀγαπάω) [pronounced ahg-ahp-AH-oh] is to have a relaxed mental attitude, and agapaô (ἀγαπάω) [pronounced ahg-ahp-AH-oh] is the love here. This is a word for love which recognizes that you are not right man/right woman. Agapaô (ἀγαπάω) [pronounced ahg-ahp-AH-oh] is a specialized type of love in the soul and that does not cover the entire soul rapport as phileô does. The opposite of agapaô is bitterness.

Agapaô (ἀγαπάω) [pronounced ahg-ahp-AH-oh] has to do with a relaxed mental attitude, the same attitude that you should have toward believers whether you like them or not. In other words, this passage does a rather phenomenal thing that Ephesians 5 does not do. It recognizes that a lot of marriages are not right man, right woman. What does the man do in this type of a situation? He keeps a relaxed mental attitude. The absence of a relaxed mental attitude in this case is bitterness, bitterness being a mental attitude sin. “The noble man,” and this must be the mental attitude, “keep loving the woman” or “The husbands keep loving the wives.”

Two things are indicated here. a) The man is in charge of the marriage, he is the authority. He is also the aggressor, he must initiate. However, remember that when a woman truly responds there will be a lot of aggression in her response because of this intensity — if she has the right man, of course.

One man in Berachah Church lost a job and went out and sat on a park bench, waiting for a job to be dropped into his lap. Wrong application.

The phrase “be not bitter” is really the key to this verse, the present middle imperative of the verb pikrainô (πικραίνω) [pronounced pihk-RAH-ee-no]. This is the customary present, what should be ordinarily expected. With the negative and the imperative it should be translated, “stop being bitter.” This indicates that the first part of this command, the relaxed mental attitude, is not being obeyed and that the second part is a violation — bitterness or mental attitude sin toward the woman.

“against them,” prós (πρός) [pronounced pros] plus the accusative of the intensive pronoun autos (αὐτός) [pronounced ow-TOSS] should be translated “face to face with them.”

Colossians 3:19 The husbands, keep loving the wives [RMA] and stop being bitter face to face with them.

What Does this Mean?

1. A woman must be very careful as to how she rears her male child or children.

2. Many male children have been dominated by their mothers through erroneous systems of coercion which are used in place of normal family discipline.

3. The result is that the male has a tendency to succumb to various types of female domination in marriage. He got the habit when mother dominated him, and if he is mother-dominated in childhood it is very easy for the little woman to take over where mother left off. In other words, once a male has been dominated — this is not talking about discipline and the proper exercise of authority but domination — by his mother he’s almost certain to be dominated by his wife.

4. The woman in marriage who has no influence who has no influence over the husband through love response and category #2 rapport resorts to divisiveness to control their husbands, keep them in line, and to “redo” them. The greatest little workers you have ever seen are wives trying to whip their husbands into line with their own preconceived ideas as to what a man ought to be. Some girls had a father who was a fantastic father and now they want the man to measure up to those standards learned in childhood. Or she has read a great many romantic novels and believes that is how he should be. So she turns on the devices to retread him to get from him what she wants.

5. The devices include nagging, tantrums, pouting, abnormal public behaviour, e.g. she runs her husband down in public, makes cracks, distorts everything he says, breaks into the middle of his sentences, upstages him constantly. All of these things are designed to force the husband into the preconceived patterns of the woman’s conscience. In defense of the woman, women are human. No woman reaches 25 without having some very definite ideas about what she wants in her man. When she is on a wave of libido, she may forget some of her standards. However, when they are in their love nest, she will trot our her standards and say, “I cannot love you until you make these changes.” They try to train their husbands. She will use sex for training. Women do have the instinctive knack of being good dog trainers, the male being the dog. The dog is also human and Fido has a soul and his problem is bitterness.

6. The use of these devices constitutes female conspiracy against the biblical principles of category #2 love and forms an attempted coup de tat over the husband’s authority. If a woman tramples the sensitivity of the man the man is going to be bitter. All men are sensitive in some realm. If the woman tramples his sensitivity, and she will constantly harp on his shortcomings until they break him down. His shortcomings, his failings will be a part of his sensitivities and the woman will constantly harp on his shortcomings and his failings until she has trampled the sensitivity area of his soul to bits and he becomes bitter. Many women have trampled the souls of their husbands until they have no self-respect.

a. Some men go to bars and stay there until stoned.

b. Some men simply give in, and this destroys in the man what the woman wants.

c. Bob thinks about all the time that he wasted listening to weepy females telling me how terrible their husband was. And she chopped his soul to pieces. First the husband is bitter; and then he goes on a frantic search for happiness and then he goes on emotional revolt.

d. Women are not nearly as sensitive as men. The man is much more sensitive than the woman. A man, in his sensitivity, cannot make love to a woman who has been unfaithful; but a woman can still respond to a man whom she knows has been unfaithful.

e. The woman should protect the areas of sensitivities. A woman who loves her man will protect his soul.

7. Many husbands have been denied sex, bullied, nagged, or brought into the desired pattern by a divisive woman whose whole objective is to retread the man.

8. Therefore the principle in this passage: Such female activity elicits the reaction of bitterness in the man. This bitterness becomes the reactor factor leading to the frantic search for happiness, emotional revolt and the other factors in reversionism.

9. Therefore, bitterness is a serious handicap in the function of marriage. Bitterness in the man is a fantastic problem in marriage and yet is not recognized. There is no area of marriage counseling where male bitterness is recognized as a factor. Yet male bitterness causes the woman all of her unhappiness.

This male bitterness is neutralized by agapaô (ἀγαπάω) [pronounced ahg-ahp-AH-oh], the agápē (ἀγάπη) [pronounced ag-AH-pay] type love under the ministry of God the Holy Spirit produces a relaxed mental attitude whereby the man maintains the authority in the home regardless of the factors. This whole passage tells the woman to submit. When the woman doesn’t, then what happens? You have the alternative, the challenge to his RMA and the emergence of the reactor factor of bitterness in his soul. Once that bitterness in the soul occurs, everyone has had it because the two are living under one roof and there can only be misery as long as they live.

Behind all of this is the concept of authority. The principle of authority that needs to be emphasized first is, What authorities does the woman carry into marriage?

The woman does have a volition and the volition of her soul is her basic authority. With that she has norms and standards in the right lobe of the soul on which she learns to recognize authority in the man and authority in life. A woman has to be subjected to authority more so than the man as illustrated by the fact that the first member of the human race to fall was the woman, and the woman rejected the authority of the Lord Jesus Christ in the garden, accepting a false authority, Satan. So a woman has to have here the principles of authority in her conscience. She has to recognize that her free will must respond to authority where bona fide.

The man brings into the marriage the fact that in his body as well as his soul he has the rulership of the home. In his soul he has initiated and in his body he initiates so that the authority is something desirable to which the woman responds. In her response her true femininity is brought out as well as her happiness and blessing. And from this she also has his backing in the handling of the children when they come into the picture. The woman responds to his soul, she responds to his body — this is category #2 love — and in this comes the basic organization in life which is the family. And as goes the family, so goes any nation.

For each one of us the areas of authority always begin with doctrine. Doctrine is going to teach us many things contrary to our instincts, contrary to our feelings, thoughts, and preconceived notions, and the greatest authority in our life must always be doctrine. Doctrine is not only the capacity for life but doctrine must also be the absolute final and the utmost in the field of authority. However, the problem here is the fact that this authority of doctrine is no good until it is in the right lobe. It must be in the frame of reference, it must be a part of the memory centre, it must be in the vocabulary and categories and in the conscience, and on the launching pad. Then doctrine is useable. Therefore there is a second authority to be brought in which is the authority of the pastor-teacher. You may be rejecting the authority of the pastor-teacher. Or looking around, dreaming. Many times you will get it and many times you will not. You need to understand the divine institutions; you must understand freedom. The authority of the man; the authority of the parents; the leadership in the country.

There are authorities like school authorities and the authority of the coach. Public education has become a monster designed to destroy the souls of our children.

The concepts of business which have been destroyed. Labor is way out of line. The man who risks his money is free to make policy.

The Doctrine of Authority

1. Definition: Authority is the legal power delegated by God under the paws of divine establishment whereby certain members of the human race have jurisdiction and responsibility over and for others. Authority exists in both the temporal and spiritual realms of life. Some people were born to rule; some people were born to be followers. In Satan’s system, everything is a king. If everyone is a king, everyone is nothing.

2. The first principle is authority and the fall. One of the reasons for and one of the areas of vulnerability in the original failure of our human parents, Adam and the woman, is rejection of duly constituted authority. The woman fell because she rejected authority, Genesis 3. She failed under two principles of authority. One was a spiritual principle, the other a temporal. The spiritual principle: the authority of the Word as taught by the Lord Jesus Christ. The temporal principle: Authority of the man who was both the divinely commissioned ruler of the world, and therefore was her ruler; and also being her right man he ruled her. The failure of the woman to accept the authority of the man is emphasized in 2Timothy 2:11,12.

a. Women were born to be followers and born again to be followers.

b. The woman is not feminine if she does not respect authority.

c. Women were born to be under the authority of a pastor-teacher.

d. The first woman was under the authority of the man and this where she rejected it when she sinned.

3. The areas of authority in life:

a. God’s authority which is expressed today by way of Bible doctrine.

b. The authority in the local church — the pastor teacher.

c. There is authority under the divine institutions. Each divine institution has an authority. Divine institution #1 is volition related to mentality of the soul. Divine institution #2 — right man, right woman — the authority is in the right man. That is why when a woman responds to her right man she is the glory of the right man. If she doesn’t respond then she’s anything you want to call her that’s bad! Divine institution #3, the family. Parents are the authority. This is where the woman gets into the picture as an authority and as a teacher. Every woman who is a mother is an authority over her children.d) Divine institution #4, nationalism: Government has authority over people.

d. Athletics. The coach and the management is the authority.

e. The administrator has the authority over the school and the teacher in the classroom.

f. Business has a duly constituted executive. One of the big problems in business today is lack of authority among executives, whether it is a boss or a foreman or a manager, or whatever it is. The great genius behind our economy is based upon free enterprise and brilliant actions by executives.

g. The military. The senior officer is always the executive.

4. The Greek vocabulary:

a. hupakouô (ὑπακούω) [pronounced hoop-ak-OO-oh], hupo means “under”; akoúô (ἀκούω) [pronounced ah-KOO-oh] means to listen, to listen under the authority of someone and finally comes to mean to obey, to be subject to. it is found in Matthew 8:27; Luke 8:25; Romans 6:16; Ephesians 6:1; Colossians 3:20, 22; 1Peter 3:6.

b. hupotassô (ὑποτάσσω) [pronounced hoop-ot-AS-so], the military word for authority. tassw means “ranks”; hupó (ὑπό) [pronounced hoop-OH] means to be under in the ranks. It comes to mean to be in submission to, to be subordinate to, to be under the authority of. It is found in Romans 8:20; 1Corinthians 14:32; Ephesians 5:22; Colossians 3:18; James 4:17; 1Peter 5:5.

c. peithô (πείθω) [pronounced PIE-thoh] also means, among other things, to obey. Peithô (πείθω) [pronounced PIE-thoh] has different meanings in the verb form, depending on the context. It can also mean to believe, also to have confidence. But one of its basic connotations is obedience. It means to obey in Galatians 3:1; 5:7; Hebrews 13:17; James 3:3.

d. peitharchéō (πειθαρχέω) [pronounced pi-tharkh-EH-oh], archeô means to rule and so this is a very strong word for obedience usually used in connection with government with the laws of establishment, as in Titus 3:1, “obey the magistrates.”

5. The commandments from God principle. Every time we have a commandment from God stated in the scripture obviously this is authority. God has certain commandments, for example, which are directed toward believers and demand obedience. Such commandments are found in Deuteronomy 11:27; 1Samuel 15:22; Jeremiah 7:23; 11:4,7. These commandments stem from the omniscience and the sovereignty of God and they are to be executed by the believer through the function of GAP.

6. The scientific laws indicate God’s authority over nature. Divine laws have been established in the function of nature and the principle is that nature obeys God. In fact, the obedience of nature far exceeds our obedience because obviously nature has no soul, nature has no volition. Mark 8:27; Matthew 4:41; Luke 8:25.

7. The authority of God over angels. Angels are creatures, super creatures greater than we are by creation. Angelic creatures are subject to divine authority, even the fallen angels and even Satan who is an angelic creature. Mark 1:27; 1Peter 3:22.

8. Authority in the human realm.

a. The pastor is the ultimate authority in the local church, 1Corinthians 16:15,16; 2Corinthians 10:8; 1Thessalonians 5:12; Hebrews 13:7, 17. Isaiah 54:17, When you reject the authority of your pastor-teacher, you are a weapon formed against him. “No weapon that is formed against thee shall prosper...” He has great authority in one local church.

b. The authority of the right man over the right woman. It provides great happiness in the realm of category #2 for the right woman. Ephesians 5:22; Colossians 3:18.

c. The authority in business. Principle: Proper authority in business stabilizes the economy. Ephesians 6:5; Colossians 3:22.

d. Freedom through military victory is based on authority in the military establishment, Nehemiah 4:13-15.

“Compulsory education is a vicious evil which allows the government to start controlling the minds of your children at a very early age...this means the inculcation of evil, immorality and human viewpoint as early as kindergarten. Even the little red hen takes on significance”

Bob made his position clear to the parents that he would be playing about 9 kids as their Little League coach. Do you think that was popular? It was not. The coach or the manager is the authority; not the parents.

Colossians 3:20 You children should obey your parents in everything, for this is very pleasing to the Lord,

“Children,” anyone from zero to 18 or 21, but the word also applies to anyone who is 80 and still living under the parents’ roof.

An orchestra or a band demands authority. Someone has to determine what is going to be played, so that not everyone is playing whatever.

“obey,” present active imperative of the compound verb hupakouô (ὑπακούω) [pronounced hoop-ak-OO-oh], to listen under the authority of. It means to concentrate. The verb actually connotes both authority and concentration. It is a retroactive progressive present, the action begins in the past and continues into the present time. The active voice: the children produce the action of the verb. The imperative mood is a command to all children.

“your parents” — there is a definite article here and it should be “the parents.” A definite article separated by a verb and then another definite article indicates a syntactical principle. That is, all children have “parents,” the dative plural of the noun goneus (γονεύς) [pronounced gon-YOOCE] which means a father, but in the plural it refers to parents. This is a dative of indirect object and it indicates the one in whose interest the action is performed. It is to the advantage of children to be obedient to their parents.

Authority is key to greatness in a child. Authority is the key to everything; authority is key to supergrace.

Bob talks about television putting front and center anyone who claims to be abused by a cop. But we don’t get the background of the criminal and him resisting arrest; and have a long record.

The parent’s duty is to tell their kid no. They do not learn apart from the use of authority.

“in all things,” the preposition kata plus the accusative neuter plural of pas which means “according to the standard of all things.” The standard of all things are the principles of authority under the laws of divine establishment. In other words, “in all things” means content of the laws of establishment.

“for,” an explanatory particle gar used as a conjunction; “this is,” present active indicative of eimi (εἰμί) [pronounced eye-ME]. This is a static present which means it keeps on being. Active voice: always will be, it is a principle. Again, the static present which is assumed to be perpetual. It is taken for granted as existing in every generation.

“well pleasing,” euárestos (εὐάρεστος) [pronounced yoo-AR-es-toss], meaning “commendable.”

“unto the Lord,” en plus the locative of kurios (κύριος) [pronounced KOO-ree-oss], and it should be “in the Lord.” The absence of the definite article in front of kurios (κύριος) [pronounced KOO-ree-oss] indicates the qualitative stress on the noun. In other words, there is someone who rides heard over all parents and He is the supreme court for malfunction or for unfairness, and leave your parents to heaven. The definite article in the Greek always connotes the identity of the noun; the absence of the definite article is technical for the quality of the noun being emphasized. So the object of the preposition emphasizes the quality of the one being pleased or the one who finds it commendable.

Colossians 3:20 The children, keep obeying the parents according to the standard of all things [the content of the laws of establishment]: for this is commendable in the Lord.

41 08/30/1972 Col. 3:21–4:1 Responsibility of parents, employees; doctrine of authority

Finishing Colossians 3 tonite and covering Hebrews 7 in a holiday special coming up.

Bob reviews the doctrine of Authority (some additional notes placed in the previous lesson)

“In reality, we are governed today by a bunch of despotic idiots in Washington who have seized power...the Constitution does not authorize the power that has been seized by the bureaucrats in Washington.”

Colossians 3:21 You fathers [Note: By implication, this would include both parents] should not stir up your children [i.e., irritate or exasperate them], so that they do not become discouraged,

Verse 21, the other side of the picture. Anyone who has authority must be careful how he uses that authority. “Fathers” is a vocative plural of patêr (πατήρ) [pronounced pat-AYR], it does not refer to fathers as the male member of the family, it refers to parents. So it should be translated “parents” in this case. It has the definite article which identifies the authority.

“provoke not,” present active imperative of erethízō (ἐρεθίζω) [pronounced er-eth-IHD-zo] which means to exasperate, to irritate, to embitter, to antagonise. In this context where parents are guilty of abuse of their authority in this way it means to nag about inconsequential things to the point of irritating children. Most parents do not have the ability to see what should be hit hard and what should be bypassed lightly and easily. A second area is to exasperate your children by poor judgement and unfairness. One thing about children is that they can pick up unfairness in a hurry. A third area is to provoke or embitter by bullying exactitude — expecting your children to act and think like an adult, setting up standards which push them way ahead of their time, depriving them in effect of childhood. A great many parents are nags all of the time. They are irritated and they act on it. Fathers are many hours in the jungle and they want to be left alone; they want to relax. Sometimes children get static for inconsequential things. When the big things come along, you have already shot your wad.

Bob considers himself an expert in raising children, having come through it totally unscathed.

Some of you are real whiners and you spend your entire life bitching about everything. It overflows to the rest of your life and, inevitably, you end up having the most children.

Children are quick to pick up on unfairness. Just even having plain good common sense would help you to be a good parent.

You do not expect your children to think and act like adults. Childhood is a perfectly normal stage in life. You let them be children. Allow him to enjoy childhood. The purpose of the assembly is to take in Bible doctrine. It is not a place to train children. You bring children to Bible class after they have been trained.

The tense here is iterative present tense which describes what recurs at successive intervals. This is the present tense of repeated action. It doesn’t mean that you provoke your children all the time, but it means that you do provoke them. The active voice: the parents produce the action of the verb by abusing their authority.

“children,” accusative plural of teknon (τέκνον) [pronounced TEK-non] plus the genitive plural of the pronoun su, “your children.”

“lest” is the conjunction hina (ἵνα) [pronounced HEE-na] plus the negative mê, a negative purpose clause. It is the picky, naggy emphasis upon inconsequential things which is the problem.

“they be discouraged,” present active subjunctive of athuméō (ἀθυμέω) [pronounced ath-oo-MEH-oh]. Children did not select their parents! Therefore, because they did not, they have a tendency to become very discouraged or despondent. Athuméō (ἀθυμέω) [pronounced ath-oo-MEH-oh] means to be despondent. Again, it is the iterative present tense which is the present tense of repeated action. The subjunctive mood says this is potential. Good discipline does not make children despondent. It is poorly administered discipline which causes the discouragement and the despondency.

Principle: Human authority is designed to train and bless, it is designed to improve. It is not designed to discourage or destroy. The abuse of authority pays dividends in misery, suffering, loss of tranquillity.

You must have control of your emotions in order to discipline. You cannot be angry, implacable, exasperated and discipline your child.

Many of your women are great slappers of children. You think the back of your hand is discipline. Discipline means out thinking your children. If you can’t do that, God help you and your children. There are many parents and very few of them are qualified to be parents. Sometimes the secret to a happy marriage is not cluttering up the home with children.

Colossians 3:21 Parents, do not provoke your children [with unfairness, with poor discipline, with emotional outbursts when disciplining], so that they do not become discouraged (or despondent).

Verses 22-25, establishment and labour. This passage deals with advanced authority, or an illustration of authority in the field of business relationships. Since most believers are employed by someone else or work as employees this principle is covered first.

Government is not to interfere with big business. No government has the right to play god; to tell a business who they can hire; they cannot choose who to hire and who not to hire. We are on the verge of a great depression because government is interfering with business.

Colossians 3:22 You slaves should obey your earthly masters in everything, [and] do not do it just when they are looking [at you], or to gain their favor, but do it with a sincere heart, out of reverence for the Lord,

Verse 22, This begins with establishment and labor; employees and employers. Authority and those under authority. “At T&P, management is in charge. Management is a dictatorship. In case any of you have wondered, do we have a little fundy organization where we pat each other on the head and call each other ‘brother and sister;’ and say sweet things to each other? The answer is, no! I am in total charge and I set the policy!” Bob is responsible for the sheep here, and for T&P. The whole objective is to have a congregation which sticks with the Word of God.

“Servants,” doulos (δολος) [pronounced DEW-loss], vocative plural, “slaves.” By application this verse refers to believers living in the Church Age who work for someone else. If you work for someone else you don’t have to like your boss but you have to recognize their authority. The issue is obedience.

The Bible never told slaves to strike for freedom or to breakout. Paul was clear in the epistles. “If you are a slave and you believe in Jesus, you are God’s freedman; and if you are free, and you have believed in Jesus, you are God’s slave.

If you work for someone else, you do not have to like your boss; you just have to obey them. It is not love or respect even.

“obey,” present active imperative of hupakouô (ὑπακούω) [pronounced hoop-ak-OO-oh], one of the strongest words for obedience. It means to submit to the authority of. This is a static present, the present tense of repeated action. You have to constantly do this when you are on the job.

“in all things” is incorrect, it is kata plus the accusative and should be translated “according to the standard of all things.”

“your masters,” “to your masters”, dative plural of kurios (κύριος) [pronounced KOO-ree-oss]. The dative of indirect object indicates the one for whom the object is performed and the one who is blessed by the performance of the action. The action is performed for management and labour, the employee, is blessed.

“according to the flesh” indicates business relationship under the laws of establishment, kata plus the accusative of sarx (σάρξ) [pronounced sarx].

“not with eyeservice,” the negative plus en plus a compound noun, ophthalmodouleía (ὀφθαλμοδουλεία) [pronounced of-thal-mod-oo-LIE-ah] (douleía (δουλεία) [pronounced doo-LIE-ah] means slave; ophthalmos (ὀφθαλμός) [pronounced opf-thahl-MOSS] means eye), “eyeslaves” is what it means literally, and it comes to mean service only while being watched or hypocritical type working.

“as menpleasers,” the adverb hos used with the compound adjective anthrōpáreskos (ἀνθρωπάρεσκος) [pronounced anth-ro-PAHR-es-koss]. it means desirous of pleasing men at the sacrifice of principle, studying to please or to court favour. This is the fawning sycophant, servile flattery, obseqiousness. In other words, every believer must do his job as unto the Lord. The believer’s job, duty or work is not only his means of livelihood but is a part of the function of the royal priesthood. Therefore the believer should do his job with the same vigour and enthusiasm as he would with any phase of Christian service. Furthermore, he must do the job to please the Lord and not men, and this means both respect for authority on the job and doing the job well whether supervised or not.

“but in singleness of heart,” the preposition en plus the instrumental of haplótēs (ἁπλότης) [pronounced hap-LOT-ace] plus kardia. The instrumental should be translated “by means of integrity in the right lobe.” Haplótēs (ἁπλότης) [pronounced hap-LOT-ace] means integrity. In other words, haplótēs (ἁπλότης) [pronounced hap-LOT-ace] connotes virtue of a believer who is free from pretense, free from dissimulation, honest. The right lobe or the heart means he has doctrine there which motivates him.

“fearing” is a present middle participle of phobeô (φοβέω) [pronounced fohb-EH-oh] and it means “respecting.” The static present represents a condition assumed as perpetually existing.

“God,” it is the accusative of kurios (κύριος) [pronounced KOO-ree-oss] here which is “Lord.” In other words, occupation with the person of Christ makes it possible to handle any problem in the field of authority. Respect for the Lord will cause a believer to do a good job.

Colossians 3:22 Slaves (and employees), obey in everything those who are your earthly masters, not by way of eye-service, as people-pleasers, but with sincerity of heart, fearing the Lord.

Colossians 1:22 Labour, keep on submitting to the authority of the lord’s according to the flesh; according to the standard of all things [the laws of divine establishment], not in the sphere of eyeslavery as menpleasers; but by means of integrity of the right lobe, respecting the Lord.

Colossians 3:23 In whatever you do, work wholeheartedly, as though it were for the Lord and not [just] for people,...

Verse 23, “And” is not found in the original. It starts out with the word “Whatsoever” which is ho ean, an idiom meaning “whatever.” It indicates the activity of labour in the business world, “Whatever [in the business world].”

“you do” is the present active subjunctive of poieô (ποιέω) [pronounced poi-EH-oh]. Next we have a present active imperative — “keep functioning,” ergázomai (ἐργάζομαι) [pronounced er-GAHD-zohm-ahee]. This is a static present.

“heartily” is literally, “from the soul,” ek plus the ablative singular of psuchê (ψυχή) [pronounced psoo-KHAY]. In other words, you must be motivated by Bible doctrine.

“as to the Lord, and not to men,” this does not mean that you ignore or reject authority, it does mean that you accept authority on the basis that you belong to the Lord, you are a member of the royal household of God, and therefore you do your job as unto the Lord.

Colossians 3:23 In whatever you do [in the business world], keep on functioning from the soul, as to the Lord and not [to] men,...

Colossians 3:24 knowing that you will receive from the Lord a [spiritual] inheritance as a reward, [for] you are [really] serving the Lord,

Verse 24, “Knowing that” indicates where you get your application, the perfect active participle of eidô/oida (εἴδω/οδα) [pronounced Ī-doh/OY-dah] used as a present active participle. Eidô/oida (εἴδω/οδα) [pronounced Ī-doh/OY-dah] is used for doctrine you have on the launching pad of your right lobe. The word “that” is the conjunction hóti (ὅτι) [pronounced HOH-tee] used after verbs of knowing to indicate the content of what you know.

“of the Lord,” the preposition apó (ἀπό) [pronounced aw-PO] plus the ablative of kurios (κύριος) [pronounced KOO-ree-oss], “from the source of the Lord.”

“ye shall receive,” future middle indicative of a compound verb, apolambanô (ἀπολαμβάνω) [pronounced ap-ol-am-BAHN-oh], which means to receive from the ultimate source, to receive back, to receive in return. The future is a gnomic future, it is used for a statement of fact or performance which may be rightfully expected under normal conditions. The middle voice: the subject, the supergrace believer, participates in the results of the action. The middle voice relates the subject more intimately to the action of the verb here.

“the reward,” the accusative singular of antapódosis (ἀνταπόδοσις) [pronounced an-tap-OD-oss-is] which means to receive more than you could ever dream by way of a reward. It means to receive an unexpected reward.

“of the inheritance,” the ablative of klēronomía (κληρονομία) [pronounced klay-rohn-ohm-EE-ah] means “from.” The inheritance concept here comes from the fact that you are going to have forever and ever in heaven fantastic and phenomenal blessings, and you can start having them now.

“you serve,” douleúō (δουλεύω) [pronounced dool-YOO-oh] in a static present. It means you are the servant, the slave.

Colossians 3:24 Knowing that from the ultimate source of the Lord you shall receive in return the reward from the inheritance; for you are the servant to the Lord Christ.

Principle: Under these circumstances life has meaning. Every believer is in full-time Christian service and therefore there are no “laymen.” Function in the business world is just as a part of full-time Christian service as function around a church. There are grace rewards for faithfulness to the Lord in the business world, and these rewards come in time.

Colossians 3:25 And the person who does what is wrong will be repaid for his wrongdoing, for there is no favoritism [with God],

Verse 25, some time is spent in carnality and in reversionism with most believers and time spent under divine discipline is not rewardable. Time spent in reversionism is not rewardable.

“But,” again, it is the enclitic particle gar, used this time as an inferential conjunction. It should be translated “Therefore.”

“he that doeth wrong,” the present active participle of adikeô (ἀδικέω) [pronounced aw-dih-KEH-oh]. It refers to a believer in reversionism, in status quo carnality, working on the job.

“shall receive,” future middle indicative of komizô (κομιζω) [pronounced kom-ID-zoh]. This is a gnomic future which indicates the reality of divine discipline as well as self-induced misery on the job. The middle voice is an intensive middle, it indicates the great pressure of self-induced misery. The declarative indicative mood is an unqualified assertion. If you stay out of fellowship for any period of time, if you neglect Bible doctrine, if you are in reversionism, you are going to be a lousy employee. But that isn’t all. You are going to be disciplined on the job.

“for the wrong” is incorrect. We have the nominative neuter singular of the relative pronoun hos, “for the thing which” is the way it should be translated. Instead of “wrong” we should have “for the thing which.”

“he hath done,” adikeô (ἀδικέω) [pronounced aw-dih-KEH-oh] again, aorist active indicative, “he has done wrong.” The constantive aorist gathers up into one entirety all the sloppy mental attitudes, all the gossip, all of the insubordination, all of the things that have been done on the job wrong. The reason they have been done wrong is because of a lousy mental attitude. In other words, the believer might as well understand that his involvement in the business world has spiritual factors. Spiritual factors are only correctable by the daily function of GAP and constant growth.

“and there is no respect of persons,” God is no respecter of persons. This should be “and there is no partiality.”

Colossians 3:25 Therefore the one doing wrong shall receive back for the thing which he has done wrong; and there is not partiality.

Colossians 4:1 You masters should treat your slaves in a just and fair way, knowing that you also have a Master [who] is in heaven,...

Chapter 4 verse 1 really belongs in chapter 3, “Masters.” This is the management side. The vocative plural of kurios (κύριος) [pronounced KOO-ree-oss] means “lords” and it is used for management.

“give,” present middle imperative of parechô (παρέχω) [pronounced par-EHK-oh] which means “be rendering from your own resources and power. It means to hold beside, to furnish, to render out of your own resources. The present tense is retroactive progressive — keep doing it. The middle voice: you yourself do it management, you have authority, you have responsibility. The imperative mood: this is an order to all members of the royal family of God who are involved in management; “unto your servants,” employees.

“that which is” is not found in the original.; “just and equal,” dikaios (δίκαιος) [pronounced DIH-kai-oss] means that you must always be fair. That is management’s character. The more authority a person has the more character he must have. “Equal” is isótēs (ἰσότης) [pronounced ee-SOHT-ace] and it means equal proportions.

“knowing that,” eidô/oida (εἴδω/οδα) [pronounced Ī-doh/OY-dah]; “you also have” management in heaven. Present active indicative, static present, echô (ἔχω) [pronounced EHKH-oh]. There never will be a time when you do not have management in heaven. Christian management is responsible to the Lord for their treatment of employees.

Colossians 4:1 Management, be rendering [from your own resources and power] both fair treatment and equal wages to your employees, knowing that you also have management in heaven.

Christian management has responsibility on earth, and he can enjoy reward and punishment. Note that there is no talk of government regulation of industry. Government is to ferret out those who are dishonest; but they have no right to interfere with the function and the policy of a company.

The government has almost totally destroyed the authority of the commissioned officers. The government has destroyed the authority of the police officer, the authority of the police officer, etc. People get hurt when there is an immoral government.

Talk about submarines. By 1945, our military was the finest the world has ever known. We adjusted and changed. Civilians known nothing about the military and there has been, in past times, Senators who try to dismantle the Marines or they reduce submarines.

On 6December 1941 the Jap fleet was working against the military in Pearl Harbor. There were Jap subs all over Pearl Harbor. The first offensive launched against Japan after Pearl Harbor was with submarines.

Tojo said there were 3 reasons for the Japanese being defeated: (1) MacArthur leapfrogging strategically and avoiding some areas strongly fortified by the Japs. (2) The aircraft. (3) The destruction of Jap merchant ships by US Submarines.

Top secret service. Still at this time, some of what they did remains classified.

In verses 2-6 we have the team function of the royal family of God. The first item on the list is the function of prayer. Here we have the silent service, the great function of the royal priesthood, the unseen but important dynamics.

Verse 2, our first word is a present active imperative of proskarteréō (προσκαρτερέω) [pronounced pros-kar-ter-EH-oh], and it is translated “continue.” The word means to be busily engaged in something, to persevere, to devote yourself entirely to something. That is probably what it means here. We as members of the royal family of God have a phenomenal weapon which is very rarely properly used. It should be translated therefore, “Be devoting yourselves.” This is a customary present for what may reasonably be expected to occur among members of the royal family and the universal priesthood of the believer. The active voice: the royal family priesthood produces the action of the verb. The imperative mood is the imperative of command. The object of this verb is prayer: “Be devoting yourselves to prayer,” the dative singular indirect object of the noun proseuchê (προσευχή) [pronounced pros-yoo-KHAY], one of the basic words for prayer. The dative of indirect object indicates the one in whose interest the act of prayer is performed. Specifically in context prayer is offered on behalf of the apostle Paul. The apostle Paul needs this prayer support because of something he is about to accomplish. The dative of advantage is also here, it is to the advantage of every believer priest to have prayer on his own behalf and to devote prayer to others. It is a team function, it pulls the team together.

“and watch,” there is no conjunction here in the original manuscript, we simply have a present active participle of the verb grêgoreuô (γρηγορεύω) [pronounced gray-gor-YOO-oh] which means to be alert. The static present represents a condition in phase two which is assumed as perpetually existing. The active voice: the royal family produces the action of the verb as a sacrifice and function of the royal priesthood. The participle is used instead of another imperative and so this is the imperative use of the participle as a command, “be constantly alert” or “be constantly being alert.”

“in the same,” preposition en plus the instrumental of the intensive pronoun autos (αὐτός) [pronounced ow-TOSS]. The intensive pronoun is a demonstrative pronoun intensified to emphasize something very special but something that is not very well understood. It should be translated “constantly being alert by means of the same function of prayer.”

“with thanksgiving,” en plus the locative of the noun eucharistía (εὐχαριστία) [pronounced yoo-khar-is-TEE-ah]. It should be translated “in the sphere of thanksgiving.”

Colossians 4:2 Be devoting yourselves to prayer, constantly being alert by means of the same function of prayer in the sphere of thanksgiving.

There is one aspect of prayer that needs to be emphasized and reemphasized, and that is the word constantly, and then the word “thanksgiving.” We have two present tenses in this verse. One is a present imperative, one is a present participle. Both of them have linear aktionsart. We should be constantly devoting ourselves to prayer, we should also be constantly alert in the field of prayer. Thanksgiving is the key. Thanksgiving basically means the principle of a very happy person, a person who is oriented to the grace of God.

One person said, “I am not going through another Thanksgiving like this again; I’m going to get married.”

Bob is speaking of Thanksgiving; and he might even give a Christmas message or even an Easter message. But never a Mother’s Day sermon.

The outline of this chapter: Verses 2-6, the function of the royal team; verses 7-14, the personnel of the royal team; the rest of the chapter is a special note to the Laodiceans. Colosse, Laodicean and Hierpolis are all close to one another.

Colossians 4:3 At the same time, pray for us also, that God will open up a door [of opportunity] for [proclaiming] the message, so we can tell about the [previously] hidden secret of Christ, for which I have also been imprisoned,

Verse 3, our first word is an adverb mistranslated “Withal.” We have the adverb háma (ἅμα) [pronounced HAM-ah] and it should be translated “At the same time.” “At the same time you are praying.” This is a transitional adverb. The transition being made is a prayer going specifically now in the direction of the apostle Paul.

“praying,” the present middle participle of proseúchomai (προσεύχομαι) [pronounced pros-YOU-khoh-mai]. The present tense is an iterative present which describes what recurs at successive intervals, therefore called the present tense of repeated action. You don’t pray all the time. This is a deponent verb and the middle voice is only the form. The active voice in meaning means that the Colossians will produce the action when they pray. The participle is an imperative used as a participle. It should be translated “At the same time be praying also for us.”

“also” is the correct translation of the adjunctive use of kai. With that we have the prepositional phrase peri plus the genitive plural of the personal pronoun egó (ἐγώ) [pronounced eg-OH], which should be translated “on behalf of us.” This emphasizes the great principle of teamwork. As members of the royal family of God we are not to be critical of each other, we are to pray for each other. Being critical of other believers indicates arrogance on your part, often stupidity, all kinds of erroneous functions of the soul. When Paul says “us” he is referring not only to himself as a communicator of doctrine but those who will communicate the Word down through all generations. Prayer becomes the means of encouraging those who have the gift of teaching, like the apostle Paul, and prayer is a part of the teamwork.

Bob goes into football stuff; but the idea that the blockers are analogous to those who pray for a church, the pastor, etc.

“that,” the conjunction hina (ἵνα) [pronounced HEE-na] introduces a final clause introducing a purpose, a goal; “God,” ho theos (θεός) [pronounced theh-OSS], used for God the Father.

“would open,” here is a specific prayer request on the part of the apostle Paul, and it is also an admission that up to now he hasn’t done the best possible job on getting the message over to some of the Praetorian guard and the VIPs in the palace. We have the aorist active subjunctive of anoigô (ἀνοίγω) [pronounced an-OY-go] which means to open a door. The aorist tense is an ingressive aorist contemplating the action of the verb at its beginning. The active voice: Paul and other Bible teachers produce the action of the verb. The subjunctive mood is used to denote the purpose clause. They will produce the action once the door is opened. It is God who is going to open the door in answer to the prayers of people all over the world. This is the way it always is. Believers who are faithful in praying open the door for someone to communicate the gospel to the unbeliever and to communicate Bible doctrine to the royal family.

“unto us,” the dative plural indirect object from the personal pronoun egó (ἐγώ) [pronounced eg-OH]. The apostle is not only including himself but there are many pastors in Rome, it is a large city with many congregations, and he is asking for prayer for all the pastors there. The dative of indirect object indicates the one in whose interest the door must be opened by God. The dative of advantage therefore results. It is to the advantage of any pastor-teacher to have an open door. God opens the door because of prayer.

“a door,” the accusative singular direct object of thura (θύρα) [pronounced THOO-rah], used for a door and also for a Roman shield which was shaped like a door.

“of utterance,” this is the descriptive genitive singular from the noun logos (λόγος, ου, ὁ) [pronounced LOHG-oss], and here it means doctrine. Sometimes it means speech, sometimes it means the content of speech. It is translated “word” as the content of speech, it is translated “speech” when it is used for the emphasis on the function of speaking.

The purpose for it is “to speak,” the aorist active infinitive of the verb laléô (λαλέω) [pronounced lah-LEH-oh], and it means to communicate. The aorist tense is a constantive aorist, it gathers up into one entirety all of the communicating that Paul will do in Rome. The active voice: Paul and other pastors will produce the action through the open door. The infinitive expresses Purpose.

“the mystery,” will be the content, “of Christ.” This is the accusative singular direct object from the noun mustêrion (μυστήριον) [pronounced moos-TAY-ree-on], used for Bible doctrine pertaining to the Church Age only. And it belongs to Christ, the possessive genitive of Christos (χριστός) [pronounced krees-TOHSS], “the mystery of the Christ” or Church Age doctrine.

Colossians 4:3a Also at the same time be praying for us, that the God would open a door of doctrine...

The second sentence in this verse starts out “for which,” the preposition dia plus the accusative of the relative pronoun hos, which is literally, “because of which.”

“I am also in bonds,” the adjunctive use of kai means “also I have been imprisoned” or “I have been chained,” the perfect passive indicative of deô (δέω) [pronounced DEH-oh]. In other words, you might classify this passage as an ambassador in a chain. The perfect tense is the intensive perfect indicating a past completed action. Two years ago he was chained with the result that he is still chained to a Roman soldier. When special attention is directed to the results of the action emphasis is intensified, that is why it is called the intensive perfect. The passive voice: Paul received the action of the verb, namely being chained to a Roman soldier. The indicative mood is declarative for the historical reality of Paul’s first imprisonment.

The principle: Since Paul has been restored from his state of reversionism he only emphasizes the grace blessings of his imprisonment. It is true that Paul has been imprisoned because of his reversionism but his reversionism started with his desire to teach doctrine in Jerusalem which was not the will of God. So God closed the door and punished him at the same time. Now Paul is asking for prayer that doors might be opened in the royal palace of Rome, in the Praetorian camp, that he might have the opportunity of communicating doctrine in these areas.

Colossians 4:3 Also at the same time be praying for us, that the God would open a door of doctrine, to communicate the mystery of the Christ, because of which mystery doctrine I also have been chained.

44 11/26/1974 Col. 4:4–5a Doctrine of walking; resident Bible doctrine synonyms

Verse 4, the purpose for his prayer request. “That,” the conjunction hina (ἵνα) [pronounced HEE-na] introduces a purpose clause, a final clause as it is sometimes called.

“I may make it manifest,” the aorist active subjunctive of the verb phaneroô (φανερόω) [pronounced fan-er-OH-oh]. The word means to make something clear or to make something understood by teaching. The aorist tense is a constantive aorist which gathers into one entirety the teaching ministry of the apostle Paul during the rest of his time in Rome. The active voice: Paul will produce the action of the verb by teaching mystery doctrine, which is simply Church Age doctrine. The subjunctive mood goes with the conjunction hina (ἵνα) [pronounced HEE-na] to form the purpose clause, and the beginning of the verse should read: “In order that I might make it known by teaching.”

The word “it” in itself is the accusative neuter singular from that intensive pronoun autos (αὐτός) [pronounced ow-TOSS] that has so many meanings, but they all boil down to one thing: autos (αὐτός) [pronounced ow-TOSS] is the amplification of the demonstrative into a sort of a super intensification. It’s purpose is to emphasize identity and the identity emphasized here is Bible doctrine. There is nothing more important than teaching doctrine. Rather than translating it “it” it should be translated “the same doctrine.” So the phrase in its best translation reads, “In order that I might make known by teaching the same doctrine.”

“as” introduces a comparative particle, hos which is built on the relative pronoun and indicates the manner in which the function of teaching should proceed.

“I ought,” we have an impersonal verb here, it does not actually have any parts, it is simply dei and becomes a particle of compulsion or responsibility. It can be translated “as I ought” or “as it is necessary.” Whichever way it is translated it indicates responsibility and the whole purpose of it is to indicate that he has a definite responsibility in this area. Here it is smoother to translate it “as it is necessary,” because with this we have a personal pronoun in the accusative singular, “as it is necessary for me,” egó (ἐγώ) [pronounced eg-OH].

“to speak,” the aorist active infinitive of the verb laléô (λαλέω) [pronounced lah-LEH-oh]. It means to communicate information and here it means to communicate Bible doctrine pertinent to the Church Age. The aorist tense is a culminative aorist which views the teaching of the Word of God in its entirety but it regards it from the viewpoint of existing results. The stabilized teaching of the Word of God stabilizes and leads to tactical victory in the royal family of God. The active voice: Paul will produce the action of the verb by communicating the doctrine. The infinitive is called the infinitive of intended result wen a result is indicated as fulfilling a deliberate aim or goal. This construction then becomes a blending of purpose and result. The apostle Paul needs prayer in order that he might stay on course. It is very easy for anyone who has the gift of communication to be distracted or to get off course. This means that there is the constant necessity of a very strong stability in the life of a pastor-teacher. He must be unusually stable in order to stay with what his job is and not be distracted into other things.

Colossians 4:4 ...in order that I might make known by teaching the same doctrine as I ought to communicate.

Paul is asking for additional prayer in order to stay on course in the teaching of Bible doctrine.

In the beginning of our history, education was of no meaning; character was key and the spiritual factor was key. After the 30 years war, there was the beginning of German rationalism. In France, the whole concept of 19^th century rationalism. During this same time, the United States was enjoying the laws of divine establishment. There was a tremendous vigor and an appreciation for life and freedom. The whole concept of our government was stymied by the war between the states.

The people came to a land with nothing; and this immigration, which seemed that it might unstablize, became a stabilizing factor. The vigor of the 19^th century in the United States was in direct contradiction to the rationalism which was all over western Europe, those who were trying to explain away history. Spinosa, DeCartes, and others. People who came here were proud to become Americans. Their children were sent to college among these successful people. There was a great push for liberalism in these schools. Some of these who got educated began to tout European thinking.

Today, the military service has a number of high-ranking officers who are completely divorced from reality. In all areas of professional life, there is a loss of the concept of professionalism and free enterprise. No longer respect for authority. The police officer is ridiculed. Judges are intimidates or stupid.

The Russians invented morbidity, but little else. Things are so muddied up, that it will take a solution from God to solve it. Turn around in history occurs when there is maximum Bible doctrine in the souls of the people.

Many of us are being noticed by others for attending church daily. So they try to offer up other things instead of Bible doctrine for us to attend to.

Bible doctrine becomes your dictator. You don’t call up your pastor; you don’t call up your friends; you don’t take a poll. You use the Bible doctrine in your soul and that allows you to make decision as a royal priest to God.

Colossians 4:5 Be wise in the way you live in front of outsiders [i.e., non-Christians], making the most of every opportunity,

The first word we have in verse 5 is the word “Walk,” the present active imperative from the verb peripateô (περιπατέω) [pronounced per-ee-paht-EH-oh]. it is used here is a figurative sense for lifestyle, for modus operandi. The present tense is a retroactive progressive present, it denotes what has begun in the past and continues into the present time. You as a member of the royal family of God must have a lifestyle that is different, a lifestyle that will have a dynamic effect upon your own generation and have eternal repercussions as far as the angelic conflict is concerned. The active voice: the royal family of God produces the action of the verb. The imperative is the imperative of command. We are commanded to be walking “in wisdom toward them who are without.”

Colossians 4:5 Be wise in the way you live in front of outsiders [i.e., non-Christians], making the most of every opportunity,

Verse 5 begins with a present active imperative and it is translated correctly “Walk” or “Be walking,” peripateô (περιπατέω) [pronounced per-ee-paht-EH-oh], used throughout the scripture to indicate way of life, lifestyle, pattern of life, modus vivendi, modus operandi. The present tense is a retroactive progressive present denoting what has begun in the past when we become members of the royal family of God and continues into the present time. The active voice: the royal priesthood produces the action of the verb during the course of the Church Age. The imperative mood is a mood of command here. So this is a command and should probably be better translated, “Be walking” or “Keep walking.”

“in wisdom” is a prepositional phrase, the preposition en plus the locative of sophia (σοφία) [pronounced sohf-EE-ah]. Sophia (σοφία) [pronounced sohf-EE-ah] means here wisdom which God imparts to the royal priesthood through the doctrine resident in the soul.

“toward the ones that are without.”: “them that are without” is a prepositional phrase, prós (πρός) [pronounced pros] touj e)cw. The definite article is used as a demonstrative pronoun to emphasize the unbeliever as needing information, and you are his source.

“redeeming the time” is another way of commanding the same thing. The word for “redeem” is the present middle participle of the verb exagorázō (ἐξαγοράζω) [pronounced ex-ag-or-AHD-zo] which means to purchase, to buy up, to buy out. The progressive present denotes the continuation of existing results of GAP. The more you take in doctrine the more you will utilize doctrine when you are in contact with the unbeliever, and you will give him the opportunity of making a decision for Christ simply by a clear and lucid presentation of the information. The middle voice here is a permissive middle representing the agent as the royal priest as voluntarily yielding himself to a course of action in his own interest. The participle is the imperative use of the participle. When a participle follows an imperative it often is simply another imperative or command. So it should be translated, “keep purchasing the time.”

The word for “time” is the accusative singular direct object of the noun kairoj, time in chunks, segments, allotments of time, in contrast to xronoj which is time as you look at your watch. So “keep purchasing the time” obviously means the span of time beginning at salvation and concluding at the Rapture; there are certain moments in that period of your life on this earth as a believer when you will have opportunity to witness and you are commanded to do so.

Colossians 4:5 Keep walking in wisdom toward the ones outside [unbelievers]; keep purchasing the time [where they are concerned].

The Doctrine of Witnessing

1. Definition: Witnessing is the royal family fulfilling its ministry of reconciliation. One of the full-time Christian service functions that belongs to you is the ministry of reconciliation, 2Corinthians 5. Witnessing is the royal family communicating the gospel to the unbeliever on a personal basis. Witnessing, therefore, is personal evangelism. Witnessing functions apart from mass evangelism, apart from church evangelism or the preaching of the believer who has the gift of evangelism. This is a personal contact, personal conversation, do-it-yourself type of thing. The threefold character of witnessing is found in 1Thessalonians 1:4,5, the witnessing of the life, the lips, the witnessing of God the Holy Spirit.

2. The Holy Spirit is the sovereign executive of witnessing. The unbeliever is minus a human spirit, he has no frame of reference for the gospel. The gospel is spiritual phenomena and therefore it is impossible for any unbeliever to understand any portion of the gospel by his own ability in the field of perspicacity. Therefor God the Holy Spirit must act as a human spirit in order for them to understand the gospel —

a. John 16:8-11 (And when he comes, he will convict the world concerning sin and righteousness and judgment: concerning sin, because they do not believe in me; concerning righteousness, because I go to the Father, and you will see me no longer; concerning judgment, because the ruler of this world is judged.).

b. In these verses sin does not mean personal sin, or the fact that you are bad or that you are a sinner. The only sin that is an issue in presentation of the gospel is the rejection of Jesus Christ as saviour. Therefore verse 9 says, “Concerning sin because they do not believe on me.” Personal sin is not the issue. The second factor, “concerning righteousness because I go to the Father and you no longer see me.” In other words, Jesus Christ as a member of the human race is accepted at the right hand of the Father, everyone who believes in Him is in union with Christ, also accepted at the right hand of the Father. This is what the Holy Spirit emphasizes. Finally, “concerning judgement because the ruler of this world has been judged.” The ruler of this world is Satan and Satan was judged when Jesus Christ died on the cross, rose again, ascended. The judgement of Satan is mentioned in Colossians 2:24; Hebrews 2:14. Satan has been judged and therefore since he has and is going to be cast into the lake of fire those who reject Christ as saviour will share the lake of fire with him.

c. Again, the reason for God the Holy Spirit having to make this information real to the unbeliever is because of the statement of 1Corinthians 2:14, “The soulish man [unbeliever] does not accept the things of the Spirit of God, for they are foolishness to him; and he is not able to obtain knowledge of the gospel because they are discerned from the source of the human spirit.” There is no way he can understand the gospel because all gospel information is discerned by the human spirit. We are born with a soul and a body but without a human spirit. We acquire the human spirit at the point of regeneration. The human spirit is the means, the frame of reference, for spiritual phenomena. Before the spiritual phenomena [Bible doctrine in any form] can enter the frame of reference in the soul it must be assimilated in the human spirit. But the unbeliever doesn’t have a human spirit, therefore the spiritual phenomena is foolishness to him, he can’t comprehend it. So whenever the gospel is presented it is God the Holy Spirit who takes what is pertinent in the presentation and makes it reality in the soul of the unbeliever so that he sees an issue, so that he understands an issue, so that he becomes aware of what the issue really is.

3. Pertinent Bible doctrine [the gospel] is always the weapon of witnessing — not salesmanship tactics, not weeping and wailing and begging, not some gimmick system or jumping through psychological hoops. Under this concept we have seven principles related to the Bible as the weapon:

a. The gospel which is in the Bible is the power of God to salvation. It is the gospel, the message, the content, that saves, not salesmanship tactics, Romans 1:16 (For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.); 1Corinthians 1:18. A true presentation of the gospel is what God the Holy Spirit uses and it is the power of God unto salvation.

b. The Bible is the absolute norm or standard for truth, 2Peter 1:12-21.

c. The source of the gospel, therefore, is the Bible, Luke 16;28-31: 1Corinthians 15:3,4.

d. The Bible is the mind of Christ, 1Corinthians 2:16. So when you are witnessing you are presenting the very thinking of the Lord Jesus Christ.

e. The Bible is said to be divine power, Hebrews 4:12.

f. The Bible never returns void, Isaiah 55:11.

g. The Bible endures forever, Luke 21:33; 1Peter 1:25. When you put all these things together you have a weapon. And you never sit around and argue, Is the Bible the Word of God? That is ludicrous, it is beside the point. It is our job to simply witness; we are not supposed to spend the time trying to convince them of anything.

h. Don’t get your ego tied up with witnessing.

4. The believer priest is the agent in witnessing.

a. Witnessing is the responsibility of every member of the royal family of God, Acts 1:8; Ephesians 6:15,20; 2Timothy 4:5.

b. There are two areas in which we as believers witness: the witness of the life, 2Corinthians 3:3; 6:3; the witness of the lips, 2Corinthians 5:14-21; 6:2.

c. Knowledge of pertinent doctrine is necessary for effective witnessing because the believer must witness in the wisdom of the Spirit. he must make the issue clear. He must exclude human persuasiveness and human salesmanship. The believer must understand principles of Christology and soteriology. He must understand, above all, redemption, reconciliation, and propitiation. He must certainly understand imputation and justification, as well as positional sanctification. And if he is going to be lucid and clear he must understand the true issues of the last judgement. So knowledge of pertinent doctrine is very important in witnessing.

5. The believer’s ability to witness depends on five different concepts:

a. His emphasis on the gospel, especially reconciliation, Ephesians 2:14-17.

b. His correct and accurate information, 1Corinthians 1:18; Ephesians 6:17; Hebrews 4:12.

c. He must be filled with the Spirit when he witnesses. This gives him the flexibility to do the job correctly, Acts 1:8.

d. He must have the right mental attitude — the best expression is found in Romans 1:14-16, the three “I am’s.” Most of us are shy about talking with strangers. Witnessing does not come naturally.

e. The believer must have the assurance of eternal security to be stabilized in his own witnessing, Romans 8:38,39; 1Peter 1:4,5.

f. The witnessing of the royal priest is the extension of his ambassadorship, 2Corinthians 5:18-20 (All this is from God, who through Christ reconciled us to himself and gave us the ministry of reconciliation; that is, in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting to us the message of reconciliation. Therefore, we are ambassadors for Christ, God making his appeal through us. We implore you on behalf of Christ, be reconciled to God.).

6. The concept of making the issue clear:

a. You must give the unbeliever pertinent salvation information. When you walk away from an unbeliever after witnessing he must have a clear understanding of the issue of the gospel. Christ is the issue; attitude toward Christ is the issue. False issues must be avoided., they muddy up the water [drinking, smoking. etc. are false issues]. There are certain things that are obnoxious to all of us but we should not get our own personal likes and dislikes tangled up with the gospel. The issue is very clearly presented by Ephesians 2:8,9.

b. Never put the cart before the horse. Do not try to get the unbeliever to live the Christian way of life before he is born again.

c. Be sure to provide gospel information on which the unbeliever can make a decision for Christ. Remember the gospel boundaries are well defined in 1Corinthians 15:3,4. Make sure that you make an issue out of the Lord Jesus Christ and not out of people’s sins and bad habits.

d. Do not add to the gospel of grace. Grace needs no addition. Nothing is accomplished toward salvation by persuading the unbeliever to give up his sins, improve his personality and behaviour pattern, feel sorry for his sins, join the church, be baptized, or give money.

e. Do not try to force a decision for Christ. This is the Ministry of God the Holy Spirit under the doctrines of common and efficacious grace, so stay out of the way of the Holy Spirit. Do your job and get out of the way.

f. Remember that the first divine institution is free will. This includes freedom and privacy for decision. You provide gospel information but you leave the results in the hands of the Lord. The gospel must persuade the unbeliever to believe in Christ, and nothing else. Therefore avoid gimmicks which confuse the issue — emotional begging, public invitations, the raising of hands, the walking of aisles, the jumping through psychological hoops. There is no place for these in witnessing.

g. Effective witnessing depends on the ministry of God the Holy Spirit: the ministry of the Holy Spirit directed toward the believer in spirituality, Acts 1:8; 2Corinthians 3:3; the ministry of the Holy Spirit directed toward the unbeliever in convincing, John 16:8-11; 1Corinthians 2:14.

7. Clarity of witnessing depends on the believer understanding the judgement of human good. Human good was rejected at the cross, only sin was judged.

8. A set of summary points:

a. Prerequisites for witnessing involve knowledge of pertinent doctrines related to the gospel. You must know these.

b. Effectiveness of witnessing depends upon the ministry of God the Holy Spirit.

c. responsibility for witnessing belongs to every member of the royal family of God.

d. Dynamics of witnessing depend upon the believer’s mental attitude related to his spiritual growth.

e. Clarity of witnessing depends upon the believer’s accurate understanding of the two deaths of Christ on the cross.

f. Areas of witnessing include both the life and the lips.

g. The challenge to witnessing comes from the doctrine of unlimited atonement.

h. The reward for witnessing is included in the believer’s paragraph SG3, surpassing grace.

9. The biblical pattern for witnessing is found in 1Thessalonians 2.

10. The postulates of pitfalls in witnessing:

a. Avoid argumentation. You may win the debate but you won’t win the soul. Your responsibility is to disseminate information, not to argue over the validity of the information. You present it, leave the rest to the Holy Spirit.

b. Do not be sidetracked by false issues. These include such subjects as: the Bible the Word of God? What about the people who have never heard?

c. Deal with the individual alone where possible. Witnessing in front of others creates false issues by producing embarrassment, loss of prestige, heckling.

d. Avoid getting into a rut, using the same approach in every case. different approaches to the subject of the gospel are necessary for different people. Your flexibility comes with your spiritual maturity.

e. Avoid the false concept that you must speak to a certain number of people every day about Jesus Christ or you are not spiritual. Witnessing is not spirituality, it is the result of the balance of residency in the soul between the filling of the Spirit and maximum doctrine.

f. Motivation for witnessing must come from doctrine resident in the soul, not human pressure, not approbation lust.

g. Avoid bragging about your experiences in witnessing. The Lord knows what you have done and that is all that is necessary.

h. Do not judge other believers for their apparent failure to witness. This is a matter between them and the Lord. Such judging and maligning only brings divine discipline on yourself. You must face that issue for yourself and no one else.

11. The analogy to witnessing — Matthew 4:19, “Follow me and I will make you fishers of men.”

a. A fisherman must have a desire to fish, and that is true of witnessing. You must have a desire to impart the gospel, you must love Jesus Christ, there must be some true spiritual motivation.

b. A fisherman goes equipped. He knows exactly what he is after and he knows what he is going to hook it with. This is important in being a fisher of men, you must be equipped with the gospel.

c. And they always go where the fish are located.

d. They keep out of sight. Never make an issue of yourself, you are not the issue, Christ is the issue.

e. Fishermen must be patient. When you get to the point where you are getting vibrations, cut it off!

12. The principle of prayer in witnessing is a bona fide principle — Romans 10:1.

13. Effective witnessing belongs to those in supergrace status — Proverbs 11:30.

14. There is a relationship between witnessing and doctrine resident in the soul. Human perspicacity based on high IQ is not necessary for evangelising those who have a high IQ. You have information he needs no matter how smart he is. Cognisance of the unbeliever’s religion or his philosophy is not necessary for witnessing. For example, you do not have to understand Judaism to witness to the Jews; you do not have to understyand Mahomedanism to witness to the Muslim, Mormonism to witness to a Mormon, philosophy to witness to a philosopher. What you need is doctrine in your soul. The creation of a public relations image is not s substitute for the filling of the Spirit. The believer’s consistency in the function of GAP determines both his motivation and his effectiveness.

46 12/06/1974 Col. 4:6 Doctrine of salt. Danny Williams' testimony (did this occur in this lesson? I think it was supposed to be at the beginning).

Colossians 4:6 Your speech should always be favorable, seasoned with salt [i.e., interesting and appropriate], so that you may know how to properly answer each person [you talk with],

Verse 6, the importance of expressing the divine viewpoint of life no matter where we are. “Let your speech be alway with grace” should literally be translated , “Your word always in the sphere of grace.” It starts out ho logos humôn (ὑμν) [pronounced hoo-MONE], the doctrine, plus humôn (ὑμν) [pronounced hoo-MONE], a possessive genitive plural which, in effect, says something that belongs to you personally. It is from the personal pronoun su. So it is literally, “Your word,” not “your speech.” The word logos (λόγος, ου, ὁ) [pronounced LOHG-oss] can be “word, reason, motive, but here it is word in the sense of doctrine. More than that it brings out the principle that what you think is what you say. Words which you utter are always formed in the mind. Then they are used for thought or for speech or for both. Therefore the mind must contain divine viewpoint based on Bible doctrine resident in the soul.

The adverb pántote (πάντοτε) [pronounced PAHN-toht-eh] is correctly translated “always,” and it means at all times or always.

“with grace” is the preposition en plus the locative of charis (χάρις) [pronounced KHAHR-iç], “in the sphere of grace.” “Your word in the sphere of grace.” That means that when you are in personal conversation, when you are speaking about anything anytime anywhere, any subject, it must represent the divine viewpoint of life. “In the sphere of grace” means Bible doctrine resident in your soul by which you can answer these things. The reason for this is quite obvious. The believer with Bible doctrine in his soul is the means of preserving the national entity.

“seasoned,” perfect passive participle from the verb a)rtuw which means to season food to make it palatable, to season it with salt. The perfect tense is translated “having been seasoned.” This is the intensive perfect which includes the concept of an action completed with results that continue. The emphasis is on those existing results. We continue as a nation because this country has been seasoned with salt. The seasoning with salt are born again believers, members of the royal family of God, who continue to take in maximum Bible doctrine. When you have maximum doctrine in your soul you become the seasoning for the population of the country. The passive voice indicates that a nation receives blessing because of the spiritual advance and progress of believers living in that nation. The participle is a telic participle denoting the means by which Jesus Christ controls history and often permits nations to survive in spite of the reversionism, the apostasy, and the decadence in that nation.

“with salt,” the instrumental from the noun a(laj, the Greek word for salt. Salt here connotes both seasoning and preservation. Grace thinking expresses the principle of preservation in the national entity. Grace speech preserves the society, the organization, the country to which it is attached.

The Doctrine of Salt

1. Salt was very common in Bible times, that is why salt is used so extensively. For example, the dead sea has one of the largest salt deposits in the world. Salt was used in the ancient world for a number of reasons, all of which are brought in by way of illustration of Bible doctrine.

2. Uses of salt in the ancient world:

a. Salt was used in the ancient world for preserving food. It was the original system of refrigeration, it was the means by which food was preserved.

b. It was also used for the seasoning of food. It was used for the expression of fidelity in the ancient world.

c. Eating salt with a king or a VIP meant allegiance to that king. Enlistment in armies often included eating salt, meaning I will be faithful to my commanders.

d. Making a peace treaty or a covenant of friendship was used by eating bread and salt together. Salt was an expression of hospitality, and when you ate salt with someone, even though it was an enemy and under their roof, they couldn’t kill you until you left their property.

e. Salt was used as an expression of judgement. For example, Carthage was sowed with salt after the Roman conquest of that city. Sowing the ruins of a captured city with salt was a picture of judgement. All of these uses add up to the fact that salt, therefore, is found in the scripture as an analogy and an illustration of many different things.

3. The biblical use of salt as a seasoner of food, Job 6:6,7 (Can that which is tasteless be eaten without salt, or is there any taste in the juice of the mallow? My appetite refuses to touch them; they are as food that is loathsome to me.). You don’t eat something tasteless if you can help it. What Job is saying in is that there are certain things he will not do, it is like trying to eat food without salt. He won’t run around with the wrong crowd, he won’t buy something that is wrong in the sense of a wrong idea to advance himself. He won’t get involved with antiestablishment principles in order to get along with people. In effect, he is saying, My soul refuses to touch them — because he has salt in his soul. Salt in his soul is Bible doctrine. His life has been savoured with salt, it has been seasoned with salt, and since he now has a seasoned life he cannot go back to the tasteless things of socialism and liberalism and do-goodism, and all of the other principles that are minus salt or minus grace. So salt as a seasoner of food is used as an analogy for separation from false concepts.

4. Salt was used in the Levitical offerings. The food offering of Leviticus chapter two, which portrays propitiation with emphasis on the person of Christ, used salt. Salt was also used in the other offerings as well. Salt in the food offering, however, has a special meaning, it follows the concept of preservation or eternal security. Leviticus 2:13. Salt in the Levitical offerings indicates the principle of eternal security. Because of who and what Christ is, because of what He did on the cross, eternal security is the seasoning of the various sacrifices with salt. The burnt offering which portrays propitiation with emphasis on the work of Christ also used salt. Salt was used in the burnt offering to indicate eternal security as well as the efficacy of the work of Christ and the importance of understanding this doctrine in orientation to grace. Ezra 6:9 (And whatever is needed—bulls, rams, or sheep for burnt offerings to the God of heaven, wheat, salt, wine, or oil, as the priests at Jerusalem require—let that be given to them day by day without fail,). Whatever the Jews needed for their sacrifices must be provided for them. The same principle occurs in the Millennial sacrifices which in the future will commemorate the work of Jesus Christ, Ezekiel 43:24. The salt, again, has the connotation of eternal security.

5. Salt is used in three categories of judgement.

a. Personal judgement: Lot’s wife was turned into a pillar of salt, Genesis 19:26.

b. Temporal judgement: the judgement of cities, Deuteronomy 29:23, “all its land in brimstone and salt, a burning waste, unsown and unproductive...” Judges 9:45.

c. Salt is also used in eternal judgement. The eternal judgement of the lake of fire is described in terms of salt in Mark 9:47-49. Salt is used for the eternal judgement of the unbeliever, they are “salted with fire.”

6. Salt is analogues to the supergrace believer as the preserver of his nation, Matthew 5:13. If there are no believers with salt (with doctrine in the soul) there is no hope for the nation. Mark 9:50, “Have salt in yourselves” is having maximum doctrine in the soul, this is the preservation of the nation, “and be at peace with one another,” in other words, the salty believer is at peace with everyone else.

7. Unsaltiness is analogous to reversionism and is used to portray his discipline, Luke 14:34,35. GAP it.

8. Salt is analogous to the supergrace believer in the expression of divine viewpoint, Colossians 4:6.

9. In birth procedure salt was used as an antiseptic, Ezekiel 16:4. In the analogy of the birth of Israel, the birth of grace, we have: “As for your birth, on the day you were born, your navel cord was not cut, nor were you washed with water for cleansing; you were not rubbed down with salt, nor even wrapped in clothes.” Bible doctrine in the soul is a spiritual antiseptic.

10. The salt of the covenant was used to express the eternal relationship between God and the believer. It is related to the Levitical offerings in Numbers 18:19, “… it is an everlasting covenant of salt before the Lord, to you and to your seed after you.” So the eating of salt was the basis for setting up a contract. It is also related to the Davidic covenant, 2 Chronicles 13:5.

“that” is really a part of a perfect active infinitive; “ye may know,” the perfect active infinitive of the verb eidô/oida (εἴδω/οδα) [pronounced Ī-doh/OY-dah]. The perfect tense is the intensive perfect, a completed action with existing results. The active voice: the believer of the Church Age produces the action. The infinitive is a result infinitive. However result infinitive s are found in three categories in the Koine Greek. First, there is the actual result. A second category is called conceived result, assuming as a consequence of something. The third is called intended result, fulfilling a deliberate aim or purpose, a blending of purpose and result. The third is pertinent here and it should be translated, “so that you may know.”

“How” is the interrogative particle pôs (πς) [pronounced pohç], it is used here in a rhetorical sense since the assumption is based on doctrine resident in the soul producing the divine viewpoint.

“ye ought” is the impersonal verb dei. This impersonal verb always is used to indicate compulsion of duty. It is our duty “how ye ought to answer — present middle infinitive apokrinomai (ἀποκρίνομαι) [pronounced ahp-oh-KREE-noh-mai], always used for answering something. The present tense is the aoristic present for punctiliar action in present time. You don’t have to sit around and figure things out when some subject comes up, doctrine resident in your soul will give you an instant answer, an instant viewpoint. The middle voice is the indirect middle for the agent producing the action of the verb. The agent is the supergrace believer or the royal priest with maximum doctrine resident in his soul — he has an answer for everything. The infinitive is conceived result assumed as a consequence of maximum doctrine resident in the soul.

“every man” is the dative singular indirect object from heís,mia,hen (εἵς,μία,ἕν) [pronounced hice,Mee-ah,ehn], meaning “one.” With it we have the dative singular from the adjective hekastos (ἕκαστος) [pronounced HEHK-as-toss], and the two words together mean “to each one.”

Colossians 4:6 Your word always in the sphere of grace, having been seasoned with salt, so that you may know how you ought to answer each one.

Bob likes to check how he is in weather like this. He will strip down to the waist and go out in back where he has a bar. In the back yard. A chinning bar.

The preservation of our nation hangs in the balance today. There are a lot of weak, cowardly people. Shrinking our military personnel. Maltreatment of the truly patriotic. We are in disaster now up to our ears. It all depends upon the great principle of salt.

Bob appreciates people who are consistent, people who you can count on. He is impressed by those who come to Bible class every night.

Hippies are unstable; liberals are unstable. Faithfulness is what God emphasizes. God says that greatness resides in faithfulness.

Colossians 4:7 Tychicus will tell you all about my affairs. [Note: This man probably delivered this letter as well as the one to the Ephesians. See Eph. 6:21]. He is our dearly loved brother and faithful minister and fellow-slave in [the service of] the Lord,...

Verse 7, the greatness of the men we are going to study is all based upon one adjective, something they all had in common, something that God prizes in the believer. That adjective in pistós (πιστός) [pronounced pis-TOSS]. We will see it time and time again in this passage. For example, in the middle of verse 7 Tychicus is called a “faithful” minister. That’s pistós (πιστός) [pronounced pis-TOSS]. And Onesimus is called a “faithful” brother in verse 9. Wherever you go in the scripture one of the things that is so important is that principle, pistós (πιστός) [pronounced pis-TOSS], and by implication the use of this adjective twice indicates also that Aristarchus and John Mark and Justus in verse 11, Epaphrus in verse 12, all of these men between verses 7 and 14 were faithful, stable, consistent.

The person who is faithful and consistent is the person who has the best time in life.

Beginning the verse we have three words, “All my state,” Ta kat’ eme panta. The word Ta is the nominative neuter plural of the definite article and it is translated, “The things.” Our life is made up of things, not just materialistic things but experiences, circumstances, all kinds of activities. We call that here “the things.” This is followed by the nominative neuter plural of pas (panta), and it should be translated “all.” So when you put it with the definite article you have the phrase, “The all things.”

Then we have the preposition kata. Notice that it is simple kat’ here because the next word starts with a vowel and you can’t have an a and then follow it by an e. They couldn’t say Kata eme in Greek, they had to say Kat’ eme. Therefore we have the preposition kat’ plus egó (ἐγώ) [pronounced eg-OH]. When you put it all together literally we have “The all things pertaining to me.” When we translate these things literally, we suspect (but do not know) that this is an idiom. And, of course, it is idiomatic. The idiom is a very well-known one and very well established by the papyri, and it can be translated “All about my status quo” or “all about my affairs,” or “all about my circumstances — anything to indicate that this is a report of the missionary activities of the apostle Paul.

Next we have the name of the person who is going to make this report, Tychicus. In the Greek his name is Tuchikós (Τυχικός) [pronounced too-khee-KOSS]. He is one of those people who is not very well known. Pistós (πιστός) [pronounced pis-TOSS] used with doulos (δολος) [pronounced DEW-loss] and diakonos (διάκονος) [pronounced dee-AK-on-os] and you have the whole story. Two things are going to be said about Tychicus. The first is going to be diakonos (διάκονος) [pronounced dee-AK-on-os] and the second is going to be doulos (δολος) [pronounced DEW-loss].

Bob disapproves of boys being named Timothy. When something called for stability, they called Tuchikos. Bob, when someone snickered over his middle name, he would meet them after school and give them a punch to the neck or to the solar plexis. One punch is all that it took. Then he would repeat his middle name and say, “Next time, don’t snigger.”

Tychikos is called by two words: Diakonos (διάκονος) [pronounced dee-AK-on-os] means a servant, someone who waits on tables; doulos (δολος) [pronounced DEW-loss] means slave. Both of these are used for great believers. Diakonos (διάκονος) [pronounced dee-AK-on-os] is directed toward people and is often translated “minister”; doulos (δολος) [pronounced DEW-loss] means slave and is always directed toward the Lord. Tychicus was great, he was pistós (πιστός) [pronounced pis-TOSS] in two fields . He was faithful as the Lord’s slave and he was faithful in ministering to believers where he was sent under the authority of the apostle Paul.

Tychicus shall declare,” the future active indicative of gnôrizô (γνωρίζω) [pronounced gnoh-RID-zoh]. it means to make known, to bring information. The future tense is a predictive future for an event expected to occur in future time. The active voice: Tychicus will make the report when he arrives in Colosse. The indicative mood is declarative for the historical reality of this report.

“unto you” is a dative plural indirect object from the personal pronoun su. It is interesting that Tychicus is going to combine two things to these people. He is going to make a report on Paul’s situation in Rome and he is going to teach doctrine.

Next we have a profile of Tychicus. First of all he is called “a beloved brother,” ho agapêtos (ἀγαπητός) [pronounced ag-ap-ay-TOSS] adelphos (ἀδελφός) [pronounced ad-el-FOSS]..

Bob thinks of an actor who often played the part of a preacher. He was one of the biggest drunks in Hollywood. He could really sell himself as being sweet.

“and a faithful minister,” kai pistós (πιστός) [pronounced pis-TOSS] diakonos (διάκονος) [pronounced dee-AK-on-os]. Diakonos (διάκονος) [pronounced dee-AK-on-os] is directed toward God.

Verse 7, diakonos (διάκονος) [pronounced dee-AK-on-os] is translated “minister.” Actually, diakonos (διάκονος) [pronounced dee-AK-on-os] is a servant.

The connotation of the word diakonos (διάκονος) [pronounced dee-AK-on-os]

Liberals cannot solve man’s problems and they will just keep trying to fix problems using the government.

Romans 13:3, “For rulers are not a cause of fear,” that is, those who have the responsibility of rule and government are not a cause of fear “for good behaviour.” If you are not violating the law you have nothing to fear from them is the principle. “But for evil,” the purpose of having rulers, government, is so that the criminal will fear that government and its law enforcement agencies — “Do you desire to have fear of authority? All right, do what is good and you will have praise from the same.”

“Good” here, agathos (ἀγαθός) [pronounced ag-ath-OSS], refers to being a law-abiding citizen.

13:4 explains the word diakonos (διάκονος) [pronounced dee-AK-on-os] as well as out-of-control crime. Theou gar diakonos (διάκονος) [pronounced dee-AK-on-os] e)stin soi eis (εἰς) [pronounced ICE] ton a)gaqon should be translated, “For he is a minister from God.” Diakonos (διάκονος) [pronounced dee-AK-on-os] has a political connotation here for someone who is in charge of some government, local or national.

We have to have authority in life. It is imperative for every principle of freedom to which we adhere. Therefore the purpose of authority is to be our servant, diakonos (διάκονος) [pronounced dee-AK-on-os]. Those who are the authorities of governments are the servants of the people. And they have a responsibility.

“For he does not carry the sword.” Carrying the sword goes back to the time in which this was written. They had a man who administered punishment. After you went through the Roman court, if you were found guilty, they had prisons but prisons were generally for military prisoners. The Romans didn’t keep their own prisoners around except to feed to the Coliseum. Instead, what they had was a lictor and he carried a bundle of rods across his shoulder. Sticking out of that bundle was the head of an axe. The axe here refers to capital punishment. One of the jobs of the lictor was to decapitate those who were found guilty of capital crimes and they forfeited with their life. The bundle of rods was used for the various types of administration of punishment. The “sword” is the power of capital punishment.

“for nothing,” he carries it for a purpose. One of the lictor’s administrations was to carry the sword. God has designed a principle in the devil’s world. In order to guarantee your freedom and mine, in order to guarantee our privacy, in order to protect our life and property, God has designed a principle to control crime called capital punishment. It is designed to control the old sin nature. Every member of the human race has an old sin nature and is therefore a potential criminal. The difference between a criminal and a non-criminal is merely the condition of the soul of the individual. A person who is a non-criminal today can be a criminal tomorrow, and a person who is a criminal today can be a non-criminal tomorrow. The point is that the only way to control crime is to have a system of punishment including death. That is the biblical system, and when any nation departs from the biblical system the crime rate goes up. The only control over the criminal and the only hope is that the police officer will shoot him in the act and he will go to the morgue!

“for he is a minister from God,” diakonos (διάκονος) [pronounced dee-AK-on-os], “a punisher with reference to God’s wrath upon the one who practices evil [the criminal element].” The Bible principle is that there is no control of crime apart from capital punishment.

b) The universal ministry of the believer. The believer is a diakonos (διάκονος) [pronounced dee-AK-on-os] as a believer in Jesus Christ, as a member of the royal family of God. In this sense (the universal ministry of the believer) every member of the royal family of God in the Church Age is a minister, which means each one of us is in full-time Christian service. It emphasizes the Church Age believer as a royal priest and a royal ambassador. There are quite a few passage on this subject, like 2Corinthians 3:6; 4:1; 6:1 cf 6:3.

c) The administrative use of diakonos (διάκονος) [pronounced dee-AK-on-os]. There is a transliteration that has come down to us called “deacon.” This refers to an administrative ministry in the church. It is used in the sense of a servant again. He is a servant in the handling of the administration of the church. Philippians 1:1 gives us a description of this use of diakonos (διάκονος) [pronounced dee-AK-on-os], “including pastors and deacons.” The word “saints” is used here for all the royal family at Philippi, so it is a local church. Then we have a number of local churches there because we also have a number of pastors, the policy makers as well as the communicators. Deacons are the ones who carry out grace policy in administration.

1Timothy 3:8-13 also uses diakonos (διάκονος) [pronounced dee-AK-on-os] in this same sense.

d) The pastoral use of diakonos (διάκονος) [pronounced dee-AK-on-os]. This same noun is used in the sense of being the servant of the congregation. Diakonos (διάκονος) [pronounced dee-AK-on-os] is used for a pastor in the sense that he is a spiritual cook. He not only prepares the meals but he serves them as well, study and communication. This use is found in 1Corinthians 3:5, “ministers through whom ye believed”; Ephesians 3:7, “Of which I have become a minister ...according to the gift of God’s grace.”; Colossians 1:7, Epaphras was a pastor, a diakonos (διάκονος) [pronounced dee-AK-on-os]; 1:23 — “in which I Paul have become a minister”; 1Thessalonians 3:2, again minister is used for the pastor-teacher; 1Timothy 1:12, “putting me into the ministry”; Hebrews 6:10, “having ministered,” diakonew, the verb form. All of these indicate that diakonos (διάκονος) [pronounced dee-AK-on-os] has a specialized use.

e) The evil use: 2Corinthians 11:13-15 where we have it used in the sense of Satan’s ministers. Satan as the father of religion has ministers of religion who in the name of human good seek to advance the rule of Satan on earth through religion, through social action, through getting involved in all of the other human viewpoint panaceas.

“fellowservant,” doulos (δολος) [pronounced DEW-loss] with a pronoun, sundoulos (σύνδουλος) [pronounced SOON-doo-loss] which means fellowservant, but that is too weak. The literal Greek is “fellowslave.” Notice: We have the two words, doulos (δολος) [pronounced DEW-loss] and diakonos (διάκονος) [pronounced dee-AK-on-os]. Diakonos (διάκονος) [pronounced dee-AK-on-os] is directed toward others; doulos (δολος) [pronounced DEW-loss] is directed toward God. We are all God’s slaves, which is the only way to go. If you want to be free from God you’re in trouble. If you want to be free from God you are not protected, Satan will shoot you full of holes and keep you alive while he is doing it. None of us want to be free from God, God’s grace, and God’s blessing. The greatest state in the world is slavery. Why? Because it is all up to God. He has to provide all my needs, I am a slave. That is grace. God has provided in His slavery freedom, so we stand fast therefore in the liberty or the freedom wherewith Christ has made us free. The pastor is the servant of the people and at the same time he is the slave of God.

Pastors are the slaves of God and servants of the people. Minister means servant.

Colossians 4:7 Tychicus, a beloved brother and faithful minister and fellow servant in the Lord will provide information for you about my situation. .

Colossians 4:8 I have sent [i.e., am sending] him to you for this very purpose, so that you can know our situation and that he can encourage your hearts,

Verse 8, the relative program “Whom” is in the accusative singular, direct object, hos.

“I have sent,” the apostle Paul is adjusting personnel constantly to meet the various difficulties that exist in the first century. This is the aorist active indicative of the verb pempw. This verb tells us that Paul understands personnel, he understands people very well. The aorist tense is the ingressive aorist in which the action is signified as just beginning . The ingressive aorist takes the entire action — the punctiliar action of the aorist tense — and views it from the beginning. The active voice: Paul produces the action of the verb by sending Tychicus as the epistle bearer and as the reporter of his own activities. The indicative mood is declarative for the historical reality of the situation.

“unto you” is prós (πρός) [pronounced pros] plus the accusative plural of the personal pronoun su, and it should be “face to face with you.” This will be face to face teaching, the report with be face to face and the Bible conference.

“for the same purpose,” eis (εἰς) [pronounced ICE] plus the accusative of the intensive pronoun autos (αὐτός) [pronounced ow-TOSS], and also with this there is the demonstrative pronoun houtos; altogether it is “for this same purpose.” 1. To give a missionary report on the functions of the apostle Paul; 2. To provide Bible doctrine implementation during the absence of their pastor. Their pastor is absent, they need Bible doctrine consistently, and therefore all of these functions will be fulfilled in this one man.

“that” is the conjunction hina (ἵνα) [pronounced HEE-na] and it introduces a final clause. The final clause denotes purpose or aim or goal.

“he might know,” an incorrect translation. The verb is an aorist active subjunctive from the verb ginskô (vινώσκω) [pronounced gih-NOH-skoh] which means to know, but we have as the suffix the second person plural: “in order that you might know.” The constantive aorist gathers into one entirety the action of the verb. In other words, gathered up into one ball of wax is the fact that he will be communicating information that is vital to their spiritual growth, vital to their function as members of the royal family of God in this dispensation. The active voice: the Colossian congregation produces the action of the verb, not Tychicus. The subjunctive mood is a part of the purpose clause with hina (ἵνα) [pronounced HEE-na], “in order that you might know.”

“your estate” is wrong. It is peri plus the genitive plural of the personal pronoun egó (ἐγώ) [pronounced eg-OH], “the things concerning us” is the best translation. That is literal, and it means idiomatically “our situation.”

The word “and” is the adjunctive use of kai and here it means “also”; “comfort” is wrong. It is “encourage,” parakaleô (παρακαλέω) [pronounced pahr-ahk-ahl-EH-oh], “also that he might encourage.” This verb means to comfort as well as to encourage. It also means to exhort. Usually the words around in determine which meaning is pertinent in any context. Here we have the aorist active subjunctive and it means encouragement. Bible doctrine is encouragement, they need Bible teaching, the need to hear about the apostle Paul. Encouragement comes always from teaching doctrine.

“your hearts,” the area of comfort. The word for heart is accusative plural of kardia and it refers to the right lobe, not the emotions. The right lobe is the source of comfort, not the emotions. True comfort does not come to the emotions. Our strength is in Bible doctrine, not in our emotions.

Colossians 4:8 [Tychicus] whom I have sent face to face with you for this very purpose, that you might know our situation, also that he might encourage your right lobes [with doctrinal teaching].

We have spend 2 nights with Tychicus. He is a free man, a citizen of the Roman empire. He is traveling with One simus, both traveling back to Colosse.

The Romans were very clear; life was very black and white to them. They were very strong people. The average Roman soldier was 5'5" to 5'6". They were a very hearty and a very tough people.

They were small tenant farmers. They loved low, respect for authority, soil and freedom. This was the greatest nation in human history.

As they advanced, they began to change up their economy. For 300 years, they had no slavery to speak of. However, they captured 250,000 people in the punic wars and they were sold on the slave market. About 100 years when they were very cruel to the slaves. Often, the Romans were of the same race.

During the 2^nd Punic war, Hannibal destroyed all of the farms and the people of Rome were driven into the walls. So many of these farmers ended up selling their lands. All around Rome, where there were small farms, they became large estates. They could not get workers, the Roman people would not work. So the prisoners were purchased and put to work. Slavery came to Rome because they had no other choice. They had government doles and socialism. Slave labor was the only labor available. The regular people would not work. Rome became a great economy; but the Roman people would still not work. Everything was done with slaves.

The Greeks were smarter than the indigenous population, and they developed slavery themselves in Asia Minor. Pergemum is where they were going to have slave riots. Rome used free enterprise but utilized slave labor. What happens today in our country happened first at the end of the Roman republic and then later in the Roman empire.

Union type labor eventually pushes everyone out. We are in a perfect place for slavery. If welfare ended, people were be forced into slavery. One could only sell himself into slavery. We had a great labor market, but it is gone.

We have great industrial complexes today, but labor is out of line. When labor makes as much only as highly skilled people, there is something wrong. The Romans were there before us.

A ranch had 40,000 slaves. He did not have enough money to clothe them. So the slaves went out and robbed to get clothes. 135 b.c. was the first slave revolt. 35,000 slaves in revolt with 70,000 in their army. Romans would usually punish such a rebellion. They beat them, but they did not punish the slaves. This destroyed the economy, but the slaves were put back to slavery.

Next was the Spartacus revolt and the slaves were crucified in a massive long line of crosses.

There were degrees of abilities. Some had great skills and education. Rome had 1 million in population, with 300,000 slaves. All professional functions were done by slaves. And children were taught by slaves. They did all of the work.

Keto said, better to be a slave than a free man in Rome. They had everything but freedom. Even high offices later were held by slaves/former slaves.

When Christianity came on the scene. It was not unusual for a person to own 50,000 to 100,000 slaves. By that time, slavery had become a social problem. In fact, it was the main social problem in the Roman empire and Christianity was to be found growing right at this time within the Roman empire.

So what is the Bible’s position on slavery. So there are two men, Tychicus and Onesimus, freeman and slave, both traveling together. The Word of God never took the attitude, down with slavery. It did not take the position, that slavery was a problem to be solved.

This is a reference to the teaching of Bible doctrine and under the function of GAP they will have developed their own command posts, and will come along very beautifully in the face of great opposition in the Lycus valley.

Verse 9, Tychicus is a citizen of the Roman empire and he is a free man. But with him is Onesimus who is a slave. They will be traveling companions as they go back to Colosse.

“With Onesimus” introduces the whole concept of slavery. The Romans were a very cruel people, a hardy and tough people.

What is the attitude of the Bible toward slavery? What should be your attitude toward social problems as they occur today? Does the Bible take up and advocate the social gospel, becoming involved? Absolutely not. Slavery is not a theological issue in any sense of the word. Both kinds of people, slaves and free men, were saved. Here are two men on their way back to the Lycus valley. They are traveling from Rome — Tychicus, and with him Onesimus who is a slave to Philemon, a wealthy Christian living in Colosse. The situation is a very simple one. The Word of God never took the attitude of down with slavery. The Word of God did not become involved, it did not advocate believers becoming involved in social action. For the Word of God takes the correct position — since it is God’s Word — that the answer is not in social action, and that social action always creates greater problems than it solves.

Onesimus lived at a time when slavery was at its worst. By 96 AD will have changed completely. There will be laws passed where masters cannot kill their slaves, cannot torture their slaves. But the laws of the Roman republic which carried over into the empire said that you never brought a slave in court until you have tortured him first, for, said the Romans, he will not tell the truth until he has undergone torture. So Christianity comes along and when Bible doctrine gets into a maximum number of believers the whole thing is going to change. But in 62 AD, the time of Onesimus, they were one generation away from change. Therefore, what should be Paul’s attitude about Onesimus.

A very famous legal case. A man has 30,000 slaves on his estate and he died under questionable circumstances. Roman law was to torture a slave before bringing them into court.

What should be Paul’s attitude towards Onesimus? The Colossian church met in the home of PHilemon.

Onesimus was a slave to Philemon a very wealthy believer. In fact, the Colossian church met in his home. Onesimus is a Greek; Philemon is a Greek. This is not a racial issue. Onesimus has stolen from Philemon and had run off to Rome. He spends all of this money on riotous living. He remembers hearing about this man Paul, so he looks him up.

Paul leads him to the Lord. Then begins the process of growth, and at the time now that Onesimus is returning he is returning as a mature believer with Tychicus. These are two mature believers returning together but one is still a slave. Paul says concerning these slaves in writing to the Corinthians, “Are you saved as a slave? Don’t try to get your freedom, don’t try to change it, don’t get involved in some kind of social action.”

There is not a single word against slavery in the New Testament. The world council of churchs and the national council of churches support revolution.

The whole book of Philemon is all about slavery in that era. Onesimus is being returned to Philemon. Both men are believers. Paul does not say, “There ought to be a law against slavery.” Nor does Paul say, “We need legislation to end slavery.”

There will always be problems; and Satan is the ruler of this world. Get Congress together to outlaw the devil. You cannot pass laws, “Be nice to me.” What would that solve? Nothing.

All of these various Christian organizations say, “Get involved.” But that is entanglement. We are only to get Bible doctrine.

He told them to learn doctrine and to remember that they are the Lord’s free man. Then he turns around to the free men in Corinth and says to them, you were saved as a free man so remember that you are the Lord’s slave. And that is all that Paul said about it. Nowhere in the entire New Testament is their one word about down with slavery. Slavery was the greatest problem of the Roman empire, and what was the answer? Go right on with the Word! Doctrine makes changes, doctrine controls old sin natures, doctrine changes people in their souls, and doctrine must be the answer.

The grace crisis always takes the believer and puts him in a test where he can do something that is wrong and have it absolutely right. When he does something that is wrong but is still right then he so caters to evil that he develops one of the worst concepts of evil — self-righteousness. A self-righteous believer is invariably right in the things that he proclaims and he is the one person that you never want to be around. Whereas we know that Philemon has what is called “the ministry of refreshment” because he has gone to doctrine and doctrine has changed him. Whenever a person in the grace crisis makes a legalistic decision and therefore develops a self-righteousness, he starts down the road of self-righteous legalism which is the worst of all. But when he makes a decision for grace he enters into the ministry of refreshment which is one of the greatest changing ministries in all of life. It is the only answer, the only solution.

All Rome was divided the same way. There were many believers in Rome who were in reversionism and therefore they were ashamed of the apostle Paul. But there were a few believers who had developed a command post and were now spiritually self-sustaining and were functioning under the true principle of freedom, that is, doctrine in their command post was dictating their course of action. Therefore their course of action was to come into contact with the apostle Paul, now a prisoner of the empire. They were divided into two groups. Some of them were Jews and some were former Gentiles. Now these men are mentioned as the great role of honour of grace.

Colossians 4:9 [He is coming], together with Onesimus our faithful and dearly loved brother, who is one of you. [Note: This could mean either “from your town” or, “a fellow-Christian”]. They will tell you about everything that is happening here,

There are two things that were here before we came and will be here after we are gone. One of them is Bible doctrine. None of us has ever been able to change Bible doctrine but Bible doctrine has changed many of us. Bible doctrine has always existed. Evil also exists; it was here before we were born and it will be here after we die. Evil can change us; we cannot change evil. Systems for improving the world, for whitewashing this world. Evil also includes social problems, like slavery. Evil has apparent, but not real contradictions. We cannot abolish evil, we cannot change evil.

First of all it was given in the first two thousand years of history verbally. After that it was reduced to written form in the time of Moses. Up until the time of Moses Bible doctrine was presented but then it was reduced to writing. And over the period of history, perhaps 6000 years of history, we have Bible doctrine as the one thing that will always exist because doctrine essentially is not only the Word of God the Father but it is the mind of Jesus Christ and it is the voice of the Holy Spirit. It is so described in scripture: the Word of God the Father, the thinking of God the Son, and the voice of God the Holy Spirit. So doctrine was here when we were born and doctrine will be here after we are gone. Doctrine is permanent, the Word of God liveth and abideth forever. Doctrine has the same existence that God has which is eternal existence, and while many people have tried to distort doctrine, including the most brilliant creature that God ever made — Satan himself — and many people have tried to fight doctrine and ruin doctrine, doctrine cannot be destroyed, doctrine cannot be changed, doctrine can only change you but you cannot change doctrine. So when it comes to doctrine from the Word of God don’t fight it, don’t try to change it, don’t try to squeeze it into the mould of your own thinking, don’t try to make it line up with your own preconceived notions, for doctrine is here to stay and none of us can change it but doctrine can change us.

The other thing that will always be here — it was here before we started and it will be here after we are gone — is evil. Like doctrine, evil can never be changed. You cannot change evil but evil can change you. You cannot fight evil but evil can destroy you.

You understand what doctrine is but perhaps you do not understand what evil is. Most believe perhaps that evil is sin and that sin is evil, and that is not quite correct. It is true that sin is evil but it is also true that evil is not sin, for evil includes many other things beside sin. Sin is only one small facet of evil. Evil also includes human good. All of the human good and all of the do-gooders from the beginning of time are evil. Human good and what is done in the name of human good has compounded the problems of life.

A part of doctrine are the laws of divine establishment. Doctrine includes the gospel, doctrine includes all of the spiritual categories of information to God and our relationship to God. Doctrine includes laws of divine establishment and these demand that we have a strong military establishment to protect our freedoms. Every attempt by government of destroy and dismantle our military becomes evil. The concept of socialism is evil. The welfare state is a part of evil; charity is a part of doctrine. There are many things in this world which are evil, there are many things which are condoned as good when in reality they are evil, for evil is the Satanic plan to rule the world. Doctrine is the divine plan which counters this. And there are many many types of evil which pass as good.

Throughout history evils have always existed and nothing has ever changed it. We have just as much evil today as people had in the past and every time you turn around there has been no improvement in human history because since the fall of man the devil is the ruler of this world. And while the lives of people are changed by Bible doctrine when they become believers and respond to it no one’s life is ever changed or improved or bettered by the principles of evil.

Slavery can be classified as an evil; and what Lincoln did was also evil. Rhode Island was a slave owning state, and they abolished slavery by legislation. Delaware had some slavery and they did the same thing. Other states were considering problems of it. Robert E. Lee, manumitted his own slaves of his own volition.

Slavery was a problem that has always existed; and a form of slavery exists in the United States even today. The exploitation of the Black man today has just as many cruelties and injustices put upon him today.

The whole principle of slavery is evil, but it is not necessarily a sin. Social action is working for the devil. We can snatch those enslaved by evil through evangelism. Satan will not succeed, but then we will not succeed either if we try to improve his world. It is a waste of time as well as a fallacy to try to fix the devil’s world. Our solution is being instep with the Lord; not necessarily with society.

The laws of divine establishment are not a part of evil; they are a part of Bible doctrine.

Even in recorded history, we find that we cannot solve the problems of history; and they show up time and time again.

Interestingly enough slavery is a social problem. Slavery therefore comes under the category of a social problem. Has slavery ever been stopped or changed? The answer is no. There are various kinds of slavery and some forms of slavery will always exist. Example: communism. It has been estimated that there were as many as between 20,000,000 and 60,000,000 slaves in the Roman empire at the time that Philemon was written. The very name of this book — Philemon: this is a person, Philemon himself was a mature believer. He was at the same time a slave owner. How can a person be a Christian and be a slaver owner? The answer will be found right here. How can a person be a Christian and not be a slave owner? The answer will be found in this book.

3 great slave revolts near the end of the Roman empire. Spartagus headed the best known of these uprisings.

What happened at the end of the empire is Bible doctrine in the souls of many believers is what made all of the great changes.

In the last period of the Roman republic slavery was unparalleled and the abuse of slaves was great. The degradation, the torture, the abuse, was a great evil and was also very sinful and very wrong. Monson, the most famous of all Roman historians said that in comparison with its abyss of suffering all Negro slavery is but a drop. In other words, we have the fact that the Roman empire slavery exceeds anything that we have ever known on the North American continent.

Several sources of slavery existed. In addition to kidnapping and unwed mothers selling their children the Romans suddenly found themselves saddled with prisoners of war and they sold these people into slavery since there was no one to till the soil and the Romans would have starved to death without farm workers. Many of these slaves who worked on the farms had a fairly well to do life compared to those who worked in the mines. There were some slaves who had a great career because they had a knowledge of medicine and they became doctors in Rome. They made great money for their masters and often they purchased their own freedom by practising medicine. They had great lawyers. Others were brilliant people and became the educators. The whole system of Roman education changed after the second Punic war, for slaves became the teachers. The Romans were not much for professional activities. All professional activities, accountants and business accounts were kept by slaves and the Romans were the greatest businessmen in history. These slaves had a very pleasant and excellent life. In the days of Claudius Caesar many of the slaves were liberated to become the rulers of the Roman empire and the entire administration of Rome was handled by former slaves. So slavery was always a big issue as far as the Romans were concerned and the decline of the Roman people can be attributed to the problems of slavery. As a matter of fact slavery in itself when it destroys human freedom is a principle that cannot be tolerated but in the situation which arose, what should be done about it? Should believers become involved? Do we find in the first church the rise of organizations among Christians to fight slavery? The answer is no, that is not the issue. You cannot stop evil, you cannot destroy evil, you cannot make a dent in evil. The objective of the believer is quite different, it is to take in doctrine, to grow in grace. Strangely enough in his generation evil is stopped, not by fighting evil, but by tactical victory of the Christian life and that the thing that changes society in any generation is the number of mature believers in that society, and that Jesus Christ controls history and that He honours the principle that where there is anyone in a society who is a mature believer there will be a periphery of blessing around them. So you cannot fight slavery as a Christian, you cannot fight the evils of our day as a Christian directly. You fight them not by becoming involved, not by joining organizations, not by joining parties, clubs or groups who are going to change the country, but you do it by the intake of Bible doctrine.

The year is a.d. 62. Slavery would be changed considerably, but not because believers gave great speeches against slavery or went to the Senate and demand the end of slavery. They did not seek for manumission laws. There came a time when half of the converts would be slaves. But there were no calls in the Bible for the believers to organize and end slavery. There was no social action. You must remember your priorities. There are two things in the world before we are born and they will remain here after we are gone: Bible doctrine and evil.

Do we go the way of evil or the way of Bible doctrine and the laws of divine establishment.

a.d. 62 is an interesting year, bringing into focus the social problem of slavery. The Biblical attitude toward slavery was already expressed.

Slavery at the time of the rise of the Church in the first century had changed and many of the churches were filled with born again slaves, so that Roman slavery had changed in so many places that people had free will and people had the right to come and go and slaves were free to believe in the Lord Jesus Christ. Philemon was a wealthy believer in Colosse who had many slaves. One of them by the name of Onesimus had stolen from Philemon and run away to Rome. There he lived it up with the money he had stolen and then he began to starve. Then he began to remember something that Philemon had said, for many times he had heard of the apostle Paul. He finally found Paul in Rome and went to him. Paul did the only thing that can ever be done, he led this slave to the Lord; he gave him the gospel for it is the gospel that changes things, it is the gospel that turns the world upside down — not the social gospel but the Bible gospel, the gospel that Christ died for our sins, the gospel that Jesus Christ rose again, the gospel that Jesus Christ ascended and is seated at the right hand of the Father, the gospel that whosoever believeth in Christ shall not perish but have everlasting life. This is the gospel that changes and Onesimus responded, he believed in the Lord Jesus Christ, and therefore after he was saved Paul taught him and Onesimus kept taking it in, taking it in, and apparently during this time Onesimus became the servant of Paul. Therefore he heard the Bible taught every day, he heard doctrine and grew until this runaway slave became a mature believer. But he was still a runaway slave, he had not been freed, and the time came when Paul decided it was time to send him home. So when he was writing that fourth chapter of Colossians he mentions in verses 7 and 8, Tychicus, the great believer who is coming to Colosse to teach the Word. And in verse 9 he says, “With Onesimus, a faithful and beloved brother, who is from among you.” So we are going to have a crisis of grace. How is Philemon going to take this situation. Here is his slave returning voluntarily but he is not returning as a fugitive slave, he is returning as a mature believer-type slave and therefore there is a crisis of grace that Philemon must face. So on the occasion of the return of Onesimus this brings into focus the greatest social problem of that day.

Paul ran into the problem of slavery constantly. He referred to it in 1Corinthians 7:20-22. Half of the Corinthians were slaves, the church was made up of slaves and free men. Paul advised: “Let each one remain in that circumstance in which he was called [or saved]” .He explains in verse 21: “Were you called while a slave? don’t worry about it: however if you are able to become free, well use it [if you get the chance to be manumitted, by all means accept it but do not try to break out]” .Verse 22 : “For he who is called by the Lord, while a slave, is the Lord’s freed man; like wise he who was called while free is the slave of Christ.”

1Cor. 7:20–22 Each one should remain in the condition in which he was called. Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ.

51 12/15/1974 Col. 4:9 via Philemon 1–4 Issue of solving problems; evil vs. doctrine

This is the 3^rd class on slavery (the previous class or two should have been made a part of Philemon).

We have to understand by the Bible does not speak against slavery. You think that slavery is all wrong and you find it inconceivable that the Bible does not say, you will not have slaves. It never occurred to you that Abraham Lincoln was wrong; he was a Christian and he was wrong.

Two things were here before we were born. Bible doctrine. We cannot change Bible doctrine; but it can change us. It will remain here when we leave this earth.

We have almost 200 years of history and we are about to destroy ourselves through human good. The federal government is not God and it cannot solve the problems of evil. The problems of evil preexisted our federal government. Our government is to protect the freedom, privacy and property of the individual, legislation is not to solve our problems. Social security is evil. Our Congress has tried to play God and solve the problems of man’s existence. Legislation to change the air and to mandate associations is Congress playing God.

Doctrine includes the gospel, Bible doctrine, and the laws of divine establishment. Divine establishment includes having a great military. There are many things in this world which are evil. Evil is the satanic plan to rule the world. The concept of socialism is evil. When the federal government uses federal funds to enforce local laws. It is evil how the federal government uses taxpayer money. When a right thing is done in a wrong way, that is wrong and evil.

There is as much evil today as there always has been. The lives of people are changed by Bible doctrine; no one’s life is ever bettered by the principles of evil.

Slavery comes under the category of social problems. There are various kinds of slavery and it has always existed. The communists today practice slavery; the greatest system of slavery ever known to man. The majority of the people in the north simply set aside the Constitution. But did this stop slavery? No. Using evil means to do a right thing is evil.

Today we are condoning slavery by recognizing the Russians and China. Slavery was widely practices in the Roman empire. 20 million to 60 million slaves in Rome at this time. Philemon was a supergrace believer and also a slave owner.

Romans had a large number of prisoners of war. They sold these men into slavery. We do the same thing today. We bring in farm workers from other countries. Every Roman prior to this owned a plot of land. When Hannibal came to Italy, he forced the Romans to live behind the walls. So Rome began a system of welfare.

The land was bought up by those who made money from the war. These farmers would purchase large numbers of slaves. These slaves who worked on the farms did better than in the mines. Some slaves purchased their own freedom. The Greek slaves were brilliant and they became wonderful teachers. Accounting was covered by the slaves. The greatest men in the field of finance were Romans, but their accountants were all slaves. The decline of the Roman people could be attributed to slavery. The problem is, how do we fight slavery? Were the Christian groups organized to fight slavery then? No. The objective of the believer is to grow in grace. Our country is changed by the intake of Bible doctrine. Those who are consistent with the intake of the Word of God change the world.

The record for slaves is held by communism. The record of Rome was not broken until 1917. Until the 2^nd advent of Jesus Christ, there will always be socialism and slavery. Anything that destroys the volition of the individual is an evil.

The first century had many slaves who had believed in Jesus Christ. Philemon had many slaves. Onesimus took money from Philemon. He came to Paul. Paul led the slave to Jesus Christ. He gave Onesimus the gospel. After he believed, Paul continued to teach him Bible doctrine, perhaps for a year. He became the servant of Paul. He grew to a supergrace believer . The time came for Paul to send him home.

Paul mentions the great believer Tychicus. “Tychicus will carry the letter to the Colossians.” Onesimus left an unbeliever and will return a supergrace believer in a.d. 62.

We have not freed any slaves in Cuba, in Europe. China, etc. China, when the communists took over, killed 20 million people.

1Corinthians 7 — there were born again slaves and freed men. Paul writes to them about the matter of slavery. 1Cor. 7:20–22 Each one should remain in the condition in which he was called. Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ.

We are not to get involved in organizations to clean up the world. There was no civil war; it was a war between the states. A year before the War Between the States, Robt. E Lee freed his slaves. Many people Virginia freed their slaves.

Jonathan Jackson taught Sunday school, which included slaves. Virginia was pro-union until Lincoln called up men to go to war. Delaware was a slave state, and they solved slavery in their legislation branch.

The Bible approaches slavery from the viewpoint of salvation and growth in grace, from the standpoint of spirituality and doctrine resident in the soul. The Bible was not opposed to manumission and the Bible was not fighting against slavery. The Bible did not take a stand against the great social evil of slavery; the Bible took the stand: evangelize and grow in grace.

Rhodesia has been invaded time after time by rebel groups; and church groups are funding this. The only thing that changes things up—Bible doctrine.

Timothy was the pastor at Ephesus. Ephesus at this time was the capital of Christianity and there were a lot of problems in the city. For example there were those who said: “We must fight for the rights of the slaves” .So Paul says in 1Timothy 6:1 — “Let all who are under the yoke of slavery regard their own masters as worthy of all honour, in order that the name of God and doctrine not be maligned” .If you are a saved slave then honour your master, recognize his authority, work harder than any other slave. Verse 2 — “Let those slaves who have believers as their masters, not be disrespectful to them, because they are brethren [members of the family of God]; but let them serve them all the more, because those who benefit by their service are believers and beloved” 1Timothy 6:3 If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. But godliness with contentment is great gain, for we brought nothing into the world, and we cannot take anything out of the world..Slaves are just as much members of the royal family of God as those who are free. However, the believer in the circumstances of slavery should not seek freedom but he should do his job as unto the Lord.

This is taught in Ephesians 6:5-8; Colossians 3:22. To the believer the issue is never social evils or social action but Bible doctrine resident in the soul. Interestingly enough when the believer in every circumstance of life reaches spiritual maturity this becomes the solution to the very same problems as will be seen in this epistle.

We begin with a salutation in verses 1-3, and Paul writes a personal letter to a slave owner, Philemon, a wealthy believer in the city of Colosse. Onesimus has run away and has since become a mature believer and is going to return of his own volition, but still in slavery to Philemon. Therefore this epistle will answer the question: What about social action? What about getting involved? What is the responsibility of the believer in trying to face the evils around him? This epistle is designed to show us that.

You would not pass a law requiring all people to believe in Jesus, that would be evil and wrong. People cannot be coerced into this.

Congress does not trust in God (ditto with the executive branch and judicial branch), they think that they are god. Bob does not trust in the 3 branches of government. They do not adhere to the Constitution. Not since 1861.

Bible doctrine saved the south and only Bible doctrine saved the south. It was not until WWII before the federal government gave up on crushing the south. There are some bands which will not play Dixie anymore.

Philemon 1 [This letter is from] Paul, a prisoner of Christ Jesus, and Timothy our brother, [and is being sent] to Philemon our dearly loved [brother] and fellow-worker,...

Verse 1 — “Paul” — Paûlos (Παλος) [pronounced POW-loss], which means “little", grace orientation therefore. Saul of Tarsus became Paul when he accepted Christ as saviour.

Usually it is Paul an apostle of Jesus Christ but this time it is Paul a prisoner of Jesus Christ. Why? Because he is not going to throw his rank. Paul is not going to give orders to Philemon; what he chooses to do is completely up to him.

Paul calls himself a prisoner of Jesus Christ; and not of Nero. Paul advocated capitol punishment, despite the fact that he will die from capitol punishment where justice is wrongly applied.

Paul wrote many letters. Does he say, “I have been railroaded here. Felix even suggested that I bribe him, but I would not.” He recognizes that all things happen to us as a result of God’s will. The most concentrated doctrinal information is found in the prison epistles.

If there is anything a mature believer understands it is when not to use his authority. So Paul as a mature believer is not going to superimpose his will on his convert and his dear friend Philemon. What Philemon will do he will do from his freedom. One of the great lessons we learn from this epistle is that the believer must establish his own command post of doctrine in his soul, and that command post must give the orders. The believer must take orders from his own soul; he must take orders from doctrine in his soul. The pastor’s job is to transfer the doctrine there; the believer’s job is to use the doctrine that is transferred. He must first of all build up a command post so that he can take orders from his own soul. When he does so he will be spiritually self-sustaining. So the salutation omits any mention to the high ranking of apostleship.

“of Jesus Christ, and Timothy our brother, unto Philemon our beloved, and fellow worker “ — Paul calls him a fellow worker and in so doing recognizes the fact that what Philemon is doing in his way is different from what Paul is doing, and that both are members of the royal family of God and they are both in this thing together . They represent the Lord Jesus Christ on the earth.

Philemon 2 and to Apphia our sister [Note: This was probably Philemon’s wife], and to Archippus our fellow-soldier [Note: This was probably Philemon’s preacher son. See Col. 4:17] and to the church [that meets] in your house.

Verse 2 — “And to our beloved Apphia [the wife of Philemon], and Archippus [the son of Philemon] our fellowsoldier, and the church in thy house” — why talk to the whole church? The church in his house is the Colossian church and we already have the book of Colossians. It is because the Colossians church is facing two problems: gnosticism (which is handled in Colossians) and the problem of slavery (handled in Philemon).

So the two problems are separated by the two epistles. He calls Philemon a “fellow worker” because Philemon is not a pastor. He is serving the Lord in his own way but he is not a pastor. But Paul calls Philemon’s son Archippus a “fellowsoldier” because he is a pastor, recognizing the fact that the son has entered into the gospel ministry.

Philemon 3 May there be unearned favor to you and peace from God our Father and the Lord Jesus Christ.

Verse 3 — the usual salutation. “Grace to you, and peace, from God our Father and the Lord Jesus Christ” — the one-word description of the plan of God is charis (χάρις) [pronounced KHAHR-iç] or grace, and as a result of being oriented to grace to the maximum there is eventually eirênê (εἰρήνη, ης, ἡ) [pronounced eye-RAY-nay], peace which is the great blessing which comes from spiritual maturity. Eirênê (εἰρήνη, ης, ἡ) [pronounced eye-RAY-nay] not only means peace but it means prosperity, prosperity from God. The only prosperity that counts in this life is prosperity from God. The only way to get prosperity from God is to take in doctrine today, tomorrow, the next, the next, until you reach maturity.

Why are only two members of the Trinity mentioned here? Because during the Church Age the entire objective of the Holy Spirit is to glorify Jesus Christ.

Philemon's Love and Faith (vv. 4–7 cover the supergrace status of Philemon; he is a mature believer and he owns slaves).

Verse 4 — Philemon is such a great believer that Paul is thankful for him. There are many believers for whom Paul is not thankful for at all, and whom he mentions in terms of reversionism, but he is thankful for Philemon. So Philemon, the slave owner, is respected by the greatest Christian of the age, the apostle Paul.

Respect comes first, and that is followed by love. It does not go the other way.

“I thank” — present active indicative of eucharisteô (εὐχαριστέω) [pronounced yew-khahr-ih-STEH-oh] — “my God” — very personal. The dative singular of the definite article is used for a personal pronoun, plus the dative singular of the noun Theos (θεός) [pronounced theh-OSS], and the two together with the definite article means “our God.” It is to God’s glory that people reach maturity and in that status develop a mutual respect — “at all times, making mention of you at the time of my prayers", literally. “Making” is the present middle participle of the verb poieô (ποιέω) [pronounced poi-EH-oh], and the present tense is a descriptive present for what is now going on, he is praying for him still. When you are thankful for someone you pray for them.

The word for mention is the accusative singular, direct object from mneía (μνεία) [pronounced MNI-ah], which means remembrance. Mneía (μνεία) [pronounced MNI-ah] plus poieô (ποιέω) [pronounced poi-EH-oh] would literally be “doing the remembrance” — poieô (ποιέω) [pronounced poi-EH-oh] means to do; mneía (μνεία) [pronounced MNI-ah] means to remember; doing the memory bit. Doing the memory bit means to make mention in prayer. But it is more than that. We have here also the word “always in my prayers,” and pántote (πάντοτε) [pronounced PAHN-toht-eh] means at the time of [not always, but at the time of], at any time that I pray — epi plus the genitive of proseuchê (προσευχή) [pronounced pros-yoo-KHAY], at the time of my prayers.

Philemon 4 I keep thanking my God at all times, making mention of you at the time of my prayers.

So the point is that here is a man who is a slave owner, a man who is a mature believer, a man who is great, a man whose slave is now in the custody of Paul and is returning to the master.

52 12/15/1974 Philemon 5–7a Doctrine of Category One Love; happiness (revised, pts.1–2)

Philemon 1 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our beloved and fellow worker....

Philemon 2 ...also to Apphia, our sister, and Archippus, our fellow soldier, and to the church in your home.

Philemon 3 Grace to you and prosperity from God our Father and the Lord Jesus Christ.

Philemon 4 I keep thanking my God at all times, making mention of you at the time of my prayers. (R. B. Thieme, Jr.’s Corrected Translation)

Philemon and Onesimus are both supergrace believers; one is the master and the other is the slave. This book will help us to avoid getting involved in solutions which simply whitewash the devil’s world.

Two things were here before we came and will be after we are gone: Bible doctrine and evil. Which way do we go? When we follow the plan of God, we accomplish God’s plan. Evil is internationalism, evil is revolution. The nature of evil will be changed only in the Millennium. To become involved in some panacea situation, or we are trying to repair the devil’s world, we are wasting out time. There is a place for the believer in relationship to his country, but that is within the laws of divine establishment. It is evil to turn over to communism portions of the earth to be enslaved. The is no abolition of evil, there is no abolition of the sin nature. We are to be involved in God’s plan of grace.

Philemon is a great person, a supergrace believer; and Paul has begun to give an idea of what sort of person Philemon is. Paul is the greatest teacher of Bible doctrine; and he has respect for Philemon. The Apostle Paul actually respects Philemon.

The subject behind this epistle, is slavery. Even though slavery is evil, the Bible never condemns slavery.

When a person believes in the Lord Jesus Christ he immediately enters into union with Christ. His union with the Lord Jesus Christ makes him a member of the royal family of God forever. This is the baptism of the Spirit. At the same time God the Holy Spirit comes to indwell inside of his body; the sign of his royalty. In addition to that he receives other things. One of the things that occurs is the filling of the Holy Spirit. The indwelling of the Holy Spirit has to do with the believer’s body. The believer’s body is the temple of the Holy Spirit and the Holy Spirit dwells inside of that body. But the filling of the Spirit has to do with the Holy Spirit controlling the soul. The believer starts out in the Christian life being filled with the Spirit. When he sins the Holy Spirit no longer controls the soul. When he rebounds he recovers the filling of the Spirit. That takes care of one portion of the soul but there is a whole principle of being completely out of balance because on the other side we are minus doctrine. All believers start out minus doctrine and before there can be any balance in the life this minus must become a plus so that the filling of the Holy Spirit can manifest itself on the outside as well as on the inside. Until this minus becomes a plus the purpose of the filling of the Spirit is the intake of doctrine, but once this minus does become a plus then the filling of the Spirit manifests itself through doctrine as a part of the divine plan. Therefore balance of residency must be achieved. Balance of residency is a synonym for spiritual maturity, just as supergrace is a synonym, just as the erection of the altar of the soul, or the construction of the edification complex, or the establishment of the command post of the soul. There are many synonyms for maturity but they all add up to tactical victory and the normal function of the royal priesthood. Philemon has balance of residency because he has maximum doctrine in the soul.

Philemon 5 ...hearing of your love for all saints [i.e., God’s holy people], and your faith toward the Lord Jesus.

Verse 5 — “Hearing” — the present active participle of akoúô (ἀκούω) [pronounced ah-KOO-oh]. This particular participle actually deals with the report that Epaphras has made of Philemon. The present tense is an iterative present for the recurring report that Epaphras gave to Paul regarding Philemon. He has heard from Epaphras what a great believer Philemon continues to be. Epaphras, the pastor at Colosse, has departed from his pastorate in order to consult with Paul in Rome. The basis for the consultation is the infiltration of incipient gnosticism into the area which was Satan’s greatest counter attack against Christianity in the first three centuries. He mentions Philemon many times in a very favorable way. Paul listened to these reports with great interest.

“of thy love” — this is an the accusative singular direct object for the noun agápē (ἀγάπη) [pronounced ag-AH-pay]. Agápē (ἀγάπη) [pronounced ag-AH-pay] actually means a relaxed mental attitude, and attitude which is free from mental attitude sins, a totally relaxed person who is controlled by the Holy Spirit. For the filling of the Spirit manifests itself in agape according to Romans 5:5 and Galatians 5:22. The relaxed mental attitude is constructed in us by the filling of the Spirit. So the word for love here actually refers to the fact that here is a man who has the balance — “and faith” — faith is the Greek word pistis (πίστις) [pronounced PIHS-tihs] and it refers to the balance of doctrine, that which is believed or doctrine. All balance in the spiritual life comes from maximum doctrine in the soul, for as the doctrinal content of the soul comes up there is a stabilizing in the life between the filling of the Spirit and Bible doctrine. Until then, of course, we are completely out of kilter and can only be balanced by taking in doctrine.

“which” — is a possessive genitive from the relative pronoun hos and indicates that he possesses both of these things; “you have” — present active indicative of the verb echô (ἔχω) [pronounced EHKH-oh], which means to have and to hold. In the present tense it means to keep having. There is a continual possession of both doctrine and the filling of the Spirit.

“toward the Lord Jesus Christ” — he has balance of residency and that is directed toward the Lord Jesus Christ. This would mean category #1 love. We have prós (πρός) [pronounced pros] plus the accusative which means here face to face with the Lord Jesus Christ — connoting category #1 love.

Category #1 Love

1. Love comes in three categories: category #1, toward God; category #2, right man, right woman; category #3, friendship. In addition to that there is an obligatory relaxed mental attitude toward all members of the royal family, which is called loving the brethren or agápē (ἀγάπη) [pronounced ag-AH-pay]. Category #1 love is the believer’s capacity to love God and to respond to God’s love, and it is always based upon balance of residency, Bible doctrine in the soul. The command to category #1 love is found in Deuteronomy 6:5 — “Thou shalt love the Lord thy God with all thine heart, and with all of thy soul, and with all of your power” — the power is doctrine resident in the soul. That is impossible until you have doctrine in your right lobe.

a. There are other Scriptures quoted here. 1 Pet 1:8, Eph 3:18-19,

b. Hebrew 6:10 For God is not unjust to dismiss your occupation...also the love which you yourselves have demonstrated.... The pastor-teacher continues teaching, regardless of the indifference or lack of interest. The pastor-teacher is to keep plugging away. He continues to study and teach.

c. 2 Tim 1:13-14 Retain the standard of accurate doctrine which you have heard from me...fear of doctrine and love which are in Christ Jesus. Guard through the Holy Spirit which dwells in us the deposit of doctrine which has been entrusted to you. Quit horsing around, Timothy, with all of your ideas and false approaches. You received great teaching; so go back to that.

d. Col 3:1-2

2. The means of category #1 love. We immediately have a problem here because God is invisible and since at the same time God is the object of category #1 love we must love someone we cannot see, we must love the invisible God. This compounds the problem apart from Bible doctrine. But with Bible doctrine resident in the soul we see the invisible one. The reversionistic believer is incapable of loving God because he lacks doctrine in the soul. The reversionistic believer does not love God although he may say that he loves God. The immature believer does not love God because he lacks doctrine in the soul with which to see the invisible God. You cannot love God unless you know God; you cannot know God unless you have doctrine resident in the soul, and you cannot have doctrine resident in the soul apart from the daily function of GAP. Cf. 1Peter 1:8.

3. Category #1 love sets up the standard for grace — Psalm 119:132, “Turn to me, and be gracious to me, according the standard by which you are gracious to those who love [category #1 love] Thy name.” In other words, this is a very strong passage which tells us exactly what the love standards in category #1 are. Psalm 31:23

4. Category #1 love is the basis for supergrace blessings — 1Corinthians 2:9, “But just as it stands written” — quotation from Isaiah 64:4 — “Things which the eye hath not seen, and the ear hath not heard, and it has not entered into the right lobe of man, all that God has prepared for those who love him” .Those who love Him are the mature believers, the believers who are occupied with the person of Jesus Christ. This is a description of paragraph SG2. In that status, you are occupied with Jesus Christ. Psalm 37:4–5 My soul is in the midst of lions; I lie down amid fiery beasts— the children of man, whose teeth are spears and arrows, whose tongues are sharp swords. Be exalted, O God, above the heavens! Let your glory be over all the earth!

5. Category #1 love is the basis for both personal and national blessing. Here is the solution to the problems of the nation. Deut 30:15-20 “See, I have set before you today life and good, death and evil. If you obey the commandments of the LORD your God that I command you today, by loving the LORD your God, by walking in his ways, and by keeping his commandments and his statutes and his rules [codex 1, 2, 3], then you shall live and multiply, and the LORD your God will bless you in the land that you are entering to take possession of it. But if your heart turns away, and you will not hear, but are drawn away to worship other gods and serve them, I declare to you today, that you shall surely perish. You shall not live long in the land that you are going over the Jordan to enter and possess. I call heaven and earth to witness against you today, that I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live, loving the LORD your God, obeying his voice and holding fast to him [the function of gap], for he is your life and length of days, that you may dwell in the land that the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob, to give them.”

6. Category #1 love motivates combat courage and military victory — Joshua 23:10–11 One man of you puts to flight a thousand, since it is the LORD your God who fights for you, just as he promised you. Be very careful, therefore, to love the LORD your God.

7. Category #1 love provides strength in adversity and time of pressure — Hebrews 11:27 By faith he left Egypt, not being afraid of the anger of the king, for he endured as seeing him who is invisible.

8. There is a special curse on believers who fail to achieve category #1 love — 1Corinthians 16:22 If anyone has no love for the Lord, let him be accursed. Our Lord, come!

9. Witnessing must be motivated by category #1 love — 2Corinthians 5:14 For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died;... .

10. We have a description of category #1 love found in 1John 4:15-19 Whoever confesses that Jesus is the Son of God, God abides in him, and he in God. So we have come to know and to believe the love that God has for us. God is love, and whoever abides in love abides in God, and God abides in him. By this is love perfected with us, so that we may have confidence for the day of judgment, because as he is so also are we in this world. There is no fear in love, but perfect love casts out fear. For fear has to do with punishment, and whoever fears has not been perfected in love. We love because he first loved us.

The Russians have enslaved millions upon millions of people. They know how to enslave and control. They enslave the body and the soul.

Philemon 5 Because I hear of your love and doctrine in the soul, which you keep on having face to face with the Lord Jesus, also toward all of the saints.

Philemon 6 [I pray] that the sharing of your faith [with others, or possibly with Paul] will be effective when you fully realize all the good you can do for Christ.

Philemon is about to meet Onesimus for the first time since this slave ran away.

Verse 6 — “That” — an adverb used as a conjunction, hopos, used to indicate the purpose of the supergrace life as it relates to the function of GAP. We will translate it, “In order that.”

“the communication” — hê koinônia (κοινωνία) [pronounced koi-nohn-EE-ah], usually translated fellowship but here it means association. The translation so far should be: “in order that our association.”

“of thy faith” — incorrect translation. It is the genitive singular of reference with pistis (πίστις) [pronounced PIHS-tihs] and it should be “with reference to doctrine.” In other words, the great challenge will be met by doctrine resident in the soul. People are blessed by your life when they come into contact with you and the doctrine resident in your soul.

“may become” — aorist active subjunctive of the verb ginomai, which means to become. The aorist tense is a culminative aorist used when the function of GAP leading to supergrace is viewed in its entirety but regarded from the viewpoint if its results — “effectual” — a predicate nominative from energês (ἐνεργής) [pronounced ehn-er-GACE], which actually means “operational”

“by the acknowledging” — the preposition en plus the instrumental of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis], the word that makes doctrine real. It should be translated, “by means of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis].” In other words, by means of GAP he achieved all these things. What makes love operational? What makes a believer great in association with others?

“of every good thing” — the genitive singular from pas and agathos (ἀγαθός) [pronounced ag-ath-OSS], and it should be translated, “epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] of all the intrinsic good.” The intrinsic good is Bible doctrine. But where is this intrinsic good? It is located in the scripture, but now he adds “which is in you” — en plus the locative singular su. The Bible doctrine that was resident in the Bible is now “in you.” The next phrase says, “in Christ” — wrong, It does not say “in Christ” here. We have the preposition eis (εἰς) [pronounced ICE] plus the accusative of Christos (χριστός) [pronounced krees-TOHSS] and it should be translated “toward Christ.” When you have all that doctrine in you then it is directed toward Christ, you have maximum love for Jesus Christ.

Philemon 6 In order that our association with reference to your doctrine [resident in the soul] may become operational toward Christ by means of epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] [full knowledge] of all the intrinsic good.

Bible doctrine must be transferred from the Bible and “in you.” Paul is preparing supergrace believer, Philemon, for the grace crisis precipitated by the return of his runaway slave, Onesimus. The balance of residency in the previous verse has a purpose in keeping Philemon’s eyes on Christ in this grace crisis. His doctrine must become operational toward Christ, not toward the slave. If doctrine is operational toward Christ then he will do right by his slave. Therefore the importance of facing the problem in the sphere of occupation with the person of Christ.

Philemon 7 For I have much joy and encouragement from [observing] your love, because you have cheered the hearts of the saints [i.e., God’s holy people], brother.

Verse 7 — this verse portrays the application of doctrine resident in the soul. Philemon has maximum doctrine in his soul and it is the application of it that is going to be a source of refreshment. The principle: The answer to the problems of life comes from doctrine resident in the soul, not from getting involved in social action.

“For” — a post positive conjunction gar. It introduces a reason for doctrine in the soul: it provides great happiness for those who come in contact with you. Whenever you come in contact with a happy person it is a pleasant thing — “we have” — first person singular, aorist active indicative of echô (ἔχω) [pronounced EHKH-oh], and it should be translated, “For I have come to have” — ingressive aorist, which contemplates the action of the verb at its beginning. Everything that Epaphras has reported about Philemon has brought Paul great happiness. However this is the beginning of Paul’s happiness directed toward Philemon. The completion of it will be the way in which Philemon handles the grace crisis of his returning slave, Onesimus.

“great joy” — the accusative singular, direct object of polus,polos (πολύς,πολλός) [pronounced poll-OOS] and xara — “much happiness.” Paul possesses the happiness of a supergrace believer plus the happiness which overflows by his contact and his relationship with other supergrace believers, and specifically in this context, Philemon.

The Doctrine of Happiness (2)

1. Definition of happiness:

1) Happiness is defined as a state of well-being. Therefore, in the English language happiness is generally synonymous with welfare and prosperity.

2) Happiness is the enjoyment of and the pleasure in one’s status in life, circumstances of life, relationships of life.

3) A gradation of happiness. Happiness is the bottom of the ladder. Felicity denotes intense happiness; beatitude connotes supreme felicity. There are degrees of happiness, says the English language.

4) Blessedness, however, refers to happiness related to God and His plan of grace. Blessed in the Bible means happiness.

5) So happiness becomes a state or quality of being happy.

6) Happiness in its full extent is the utmost pleasure we are capable of enjoying.

7) Generally, therefore, happiness connotes our welfare, our enjoyment, our comfort, our security.

8) Happiness is also an awareness that one’s status is highly satisfactory, therefore being in favourable conditions or advantageous circumstances.

2. The relationships of happiness.

1) Happiness is a relationship to prosperity. Psalm 128:1–4 Blessed is everyone who fears the LORD, who walks in his ways! You shall eat the fruit of the labor of your hands; you shall be blessed, and it shall be well with you. Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table. Behold, thus shall the man be blessed who fears the LORD. If you are occupied with Christ, you have full capacity for happiness. The woman being a fruitful vine means that she is a responder to you, where you have peace and happiness within your home. Your wife is a walking felicity. Your wife is not going to nag you or be bitchy. You must crush the olive to get the oil, which is discipline required to get the kids into line. The wine is the principle of happiness; the olive represents molding and discipline. See below for the exegesis of these verses.

2) Happiness is related to adversity. 1Peter 3:13–14 But rejoice insofar as you share Christ's sufferings, that you may also rejoice and be glad when his glory is revealed. If you are insulted for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you.

3) Happiness is related to gap. Prov. 3:13 Blessed is the one who finds wisdom, and the one who gets understanding, for the gain from her is better than gain from silver and her profit better than gold.

4) Happiness is related to grace function. Prov. 14:21 Whoever despises his neighbor is a sinner, but blessed is he who is generous to the poor. it is live and let live. You do not stick your nose in other people’s business. You advertise your misery when you gossip, malign or judge.

5) Happiness is related to the supergrace status. Psalm 146:5 Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God, This is reversionism recovery producing happiness. Prov. 16:20 Whoever gives thought to the word will discover good, and blessed is he who trusts in the LORD. 28:14 Blessed is the one who fears the LORD always, but whoever hardens his heart will fall into calamity.

6) Happiness is related to a clear conscience. Romans 14:22 The faith that you have, keep between yourself and God. Blessed is the one who has no reason to pass judgment on himself for what he approves.

7) Happiness is related to the laws of divine establishment Prov. 29:18 Where there is no prophetic vision the people cast off restraint, but blessed is he who keeps the law.

3. Happiness is related to total military victory. Psalm 137:8–9 O daughter of Babylon, doomed to be destroyed, blessed shall he be who repays you with what you have done to us! Blessed shall he be who takes your little ones and dashes them against the rock!

4. Happiness is related to national prosperity. Psalm 144:15 Blessed are the people to whom such blessings fall! Blessed are the people whose God is the LORD!

Psalm 128:1 A Song of Ascents. Blessed is everyone who fears the LORD, who walks in his ways!

Verse 1 — “How blessed (happy) is every one who is occupied with the Lord; who walks in his ways”

Psalm 128:2 You shall eat the fruit of the labor of your hands; you shall be blessed, and it shall be well with you.

Verse 2 — “When you shall eat the labour of your hands: and you will be happy, it will be well with you.”

Psalm 128:3 Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table.

Verse 3 — “Your wife will be a fruitful vine” — this does not mean that she will have a lot of children, it means she responds to your cultivation, i.e. she will not nag you, she will not complain, she will just be one great ray of sunshine. It means that she is a responder to you in every way and that you have nothing inside of your home but peace and happiness in every sense of the word — you have felicity and beatitude — “in the innermost parts of your home: your children are like olive plants around the table” — they comply to the principles of establishment and they respond to your discipline. The olive plant represents the principle of discipline. You must crush the olive plant to get the oil, you must crush the child to get the child straightened out. Your children will be moulded, in other words, in conformity with the principles of establishment.

Verse 4 — “Behold, for thus shall the man be happy who is occupied with the Lord.” So occupation with the Lord relates itself to various parts of life.

They had the same trouble with numbering that I did. I think this is the place for the next lesson.

Now all of this is the way happiness is used in the English language but this does not begin to explain all that happiness is or can be or should be. In reality the English language is rather inadequate when it comes to expressing what we have with maximum doctrine resident in the soul. So it becomes necessary to categorize and develop the subject.

Bob appears to be teaching this lesson straight through. No longer a weekly class. That goes back to Lesson #46 or so.

Philemon 1 Paul, a prisoner of Christ Jesus, and Timothy our brother, to Philemon, our beloved and fellow worker....

Philemon 2 ...also to Apphia, our sister, and Archippus, our fellow soldier, and to the church in your home.

Philemon 3 Grace to you and prosperity from God our Father and the Lord Jesus Christ.

Philemon 4 I keep thanking my God at all times, making mention of you at the time of my prayers.

Philemon 5 Because I hear of your love and doctrine in the soul, which you keep on having face to face with the Lord Jesus, also toward all of the saints.

Philemon 7a For I have come to have much happiness and encouragement by your love. (R. B. Thieme, Jr.’s Corrected Translation)

Some people take Monday off to watch football. Bob will not tell us what he really thinks.

The Doctrine of Happiness (Revised and Continued)

1. Definition of happiness:

1) Happiness is defined as a state of well-being. Therefore, in the English language happiness is generally synonymous with welfare and prosperity.

2) Happiness is the enjoyment of and the pleasure in one’s status in life, circumstances of life, relationships of life.

3) A gradation of happiness. Happiness is the bottom of the ladder. Felicity denotes intense happiness; beatitude connotes supreme felicity. There are degrees of happiness, says the English language.

4) Blessedness, however, refers to happiness related to God and His plan of grace. Blessed in the Bible means happiness.

5) So happiness becomes a state or quality of being happy.

6) Happiness in its full extent is the utmost pleasure we are capable of enjoying.

7) Generally, therefore, happiness connotes our welfare, our enjoyment, our comfort, our security.

8) Happiness is also an awareness that one’s status is highly satisfactory, therefore being in favourable conditions or advantageous circumstances.

9) In all of these 8 approaches, 7 of them deal with life and everyone recognizes happiness, that there are degrees of happiness; and that people have different approaches and concepts. Happiness is related to God, as brought out by the word blessed. Most of you will find this to be an interesting study mostly because you want to be happy. Some of you think you are happy, but you’re not. Some don’t know that you are happy.

10) While happiness is an absolute as well as relative.

2. Happiness is a relationship to something.

1) Happiness is related to prosperity. Psalm 128:1–4 How blessed (happy) is every one who is occupied with the Lord; who walks in his ways. When you shall eat the labour of your hands: and you will be happy, it will be well with you. Your wife will be a fruitful vine in the innermost parts of your home: your children are like olive plants around the table. Behold, for thus shall the man be happy who is occupied with the Lord. (Bob said 123?)

(1) You can have a poor job and enjoy that job and its salary.

(2) The wife being a fruitful vine does not mean you are going to have a number of children. This has everything to do with the woman responding to the man. The man trains her and she responds or she doesn’t. It has to do with every facet of their relationship. From social life to the sexual life. She is faithful, responsive, and loving in return.

(3) The children learn from you what is important in life.

(4) Working, to cat2 love and also to children. Children can mar what is, on the other hand, a very happy life. Children never leave you miserable.

(5) Your children can make you very happy or very miserable.

(6) Occupation with Christ brings everything in line. You have a great capacity for life and happiness. It is wrong to think that children are necessary for happiness. Some of you will go to your grave with regrets concerning children.

(7) Some of you single types think that there is nothing more beautiful than a family sitting around a Christmas tree singing Christmas carols. That can be total misery or total happiness. Sometimes family togetherness can be hell on earth and sometimes heaven on earth. Occupation with Christ is the key to happiness. Single people often wish they were married; and married wish that they were single. It is nice to reach occupation with Christ before you get married. Bob is not complaining, in case you are wondering.

2) Happiness is related to adversity — 1Peter 3:14. If you should suffer for the sake of righteousness,... 1Peter 4:14

3) Happiness is related to GAP — Proverbs 3:13. Happinesses to the man who finds wisdom, and the man who gains understanding. We begin by taking in the Word.

4) Happiness is related to grace function — Proverbs 14:21 — “The one despising his neighbor’s sins is miserable” — if you spend all your time sticking your nose into someone else’s business and nosing out their sins you are miserable, not happy at all — “but happinesses to the one who is gracious to the afflicted” — it is live and let live.

5) Happiness is related to the supergrace status — Psalm 146:5 — “Happy is the one whose assistance is the God of Jacob, whose confidence is in the Lord his God” — when we have “the God of Jacob” here as an assistant it means reversion recovery, reversion recovery producing happiness. Also Proverbs 16:20; 28:14. The one who focuses his attention on the Word will find happiness.

6) Happiness is related to a clear conscience — Romans 14:22. The doctrine which you have, according to your norms and standards before God, Happinesses to the one who does not condemn himself in what he approves. This is why many of our men are in the military yet they are still happy. They have a clear conscience.

7) Happiness is related to the laws of establishment — Proverbs 29:18 — Where there is no revelation [of doctrine] the people are unrestrained.

8) Happiness is related to total military victory — Psalm 137:8,9. Killing children; that is exactly what it says. If some children are permitted to live who come up in a certain environment will plague the society for years to come. The destruction of such groups often removes a trouble spot. The human race exists because God has to remove a cancer from the human race, men, women and children. The platoon had been losing people around Melee; the women are fighters and so are the children. Women are DI’s in communist groups. They believe in total war. One lieutenant got fed up with losing men to men, women and children. Fighting communists often means you are fighting all of them. Communists are trained to hate you, despise you and to kill you. The money that goes to the military is the only well-spent tax dollar. We have made so many people slaves by our stupidity and lack of reality.

9) Happiness is related to national prosperity — Psalm 144:15.

3. Happiness is related to the essence of God. This is the ultimate in happiness. Your happiness must be linked to the essence of God.

1) God is perfect; His character is perfect. Perfect character therefore possesses perfect happiness.

2) God is eternal; His happiness is eternal.

3) God is immutable; His happiness is unchangeable.

4) God is perfect righteousness; His happiness is related to the fact that He is always right. In every decision that God has made, He has never been wrong.

5) God is justice; therefore His happiness is related to always being fair. God is never unfair, it is impossible for God to be unfair.

6) God is love; His happiness is related to His love.

7) God is omnipotent; He has the eternal ability to be happy and He also has the ability to share His happiness on the principle of grace.

8) God is omniscient; His genius makes Him happy. He has found a way to share His happiness. Smart people are not always happy. They know too much and they are concerned about what will happen tomorrow.

9) God is sovereignty; He decides to share His perfect happiness with the believer in time. Psalm 43:4

4. Happiness is related to the plan of God.

1) Inasmuch as God possesses perfect and eternal happiness, and can’t lose it, He desires to share this happiness with man — with the believer.

2) In eternity past grace found a way to do this without compromising His essence.

3) There is no compromise in the holiness of God in giving the believer happiness — Psalm 97:12 (Be happy in the Lord, O righteous one, and give thanks for the memory of His holiness); Habbakuk 3:18 (Yet, I will have maximum happiness in the Lord; I will be thankful in my deliverance).

4) The entrance into the plan of God is salvation by faith in Jesus Christ and this is the beginning of the grace function in the plan of God for anyone — Psalm 9:14. So happiness becomes the potentiality at the point of salvation — Psalm 51:12. Happiness begins at this point as a potential but happiness is not realized until one reaches spiritual maturity.

5) At the dedication of the second temple there was great happiness — Nehemiah 12:43. In that day they offered great sacrifices. The sacrifices speak of salvation.

5. Happiness is accomplished through grace — Psalm 31:7 (I will rejoice and be happy in Your grace). Since happiness means benefit and welfare grace happiness comes through God’s benefit and welfare which is Bible doctrine. He who trusts in the Lord, grace will surround him. Psalm 33:4–5

1) Since happiness is accomplished through grace it is accomplished through the grace apparatus for perception whereby the believer transfers Bible doctrine from the written page into his soul.

2) However this +H or God’s happiness must have a starting point.

3) The starting point is entrance into the plan of God or the appropriation of eternal salvation by faith in Jesus Christ.

4) But being saved does not imply automatic or instant happiness.

5) +H or God’s happiness is still a potential for the believer and depends upon his spiritual growth through the daily function of GAP.

6) The first taste of +H comes from the filling of the Spirit — Galatians 5:22; Romans 14:17; 1Thessalonians 1:6.

7) However this experience of +H is limited by no capacity. If you have Bible doctrine in the soul you have capacity but you have the filling of the Spirit as a new believer without doctrine. In other words, you do not have the balance of residency yet so the type of happiness you have is a relative thing. The filling of the Holy Spirit produces happiness but the impact of that in your life comes when you have doctrine.

8) Once you have achieved balance of residency, once the edification complex is constructed, once you have established a command post of doctrine in your soul, then God shares His +H with you and it is a reality to you — John 17:13.

Men overseas appreciate the citations read from the pulpit. Lieutenant Block captured 19 prisoners single-handedly.

Happiness (Cont)

6. Happiness is capacity for life in the supergrace believer. We write this that our happiness may be fulfilled. God fills up our happiness in our souls. Everyone wants some form of happiness. You can have it at all times in this life. Sometimes it is tranquility and sometimes it is ecstatics.

1) Happiness is the status quo, therefore, of the supergrace believer — cf. Nehemiah 8:10.

2) Happiness is recovered when the believer recovers from reversionism and moves into supergrace — Psalm 30:5, “For his anger [divine discipline] lasts for a moment; but it results in a lifetime of grace benefits [sharing God’s happiness]: weeping may endure for a night, but happiness comes in the morning .” The night is reversionism and the dawning of the day is entrance into supergrace. Psalm 30:11 Philippians 4:4 you cannot maintain ecstatics all of the time. Do not withdraw from God’s happiness. Maintain it. 1Peter 1:8

7. Happiness is related to blessing. (The notes seem to go off-track here) Happinesses is how we should render blessings. There is a spiritual aspect and a temporal aspect to SG2. Many kinds of prosperities; which is why this is in the plural.

8. Happiness protects the believer from disillusion. There are three basic disillusions in life. (Back on track; but limited notes compared to what Bob is teaching)

1) The first is disillusion with the circumstances of life — Philippians 4:11,12; all of the experiences of life can make you feel like you are out of step. No matter what the circumstances are in life, the happiness does not change. You have can both or none or one of them. Yet you can still be happy. No matter what the circumstances of life are, happiness is a constant.

2) The second is disillusion in the area of the details of life — Hebrews 13:5,6; people associate happiness with specific details of life, and they get these details and are not happy.

3) The third area of disillusion is people — Hebrews 12:2. People constantly come into you life marching in a long parade, and you are constantly jumping from person to person. It never occurred to you that people are human, that they have old sin natures, that people are not who they seem to be on the surface, and there is a constant series of disappointments in life. This is also true of them, who become disillusioned by you as well. Berachah Church is often a melting pot of people. Men say the most beautiful women in the world are here. There are 4 flaky types in Berachah (6 have been thrown out); but you run into them and you think everyone in Berachah Church is an idiot. As goes doctrine here, so goes our nation. It is mixed up to assume that everyone is Berachah is perfect. It is better to assume that they are not. That matches with the Scriptures. When you girls marry a man, and you try to fit him into your mold, and you push him in, and everything is sticking out. You cannot change anyone; and if you could, it would be dangerous. This is a two-way street. You men might think you have the perfect woman, and when they take off their face, that woman is gone. There are imperfections of soul and body and of life. Hebrews 12:2 all kinds of things fall apart; your wife leaves you and goes back to her mother; or your business partner disappears to Acapulco and is having the greatest Christmas ever. You might have perfect happiness going to church, something that most of us, at one time, could never be imagined.

9. Happiness stimulates and enhances capacity for love — Category #1, toward God; category #2, right man, right woman; category #3, friendship. Capacity for love becomes a fragrance of memories, you have a wonderful capacity for life, your relationships with people are wonderful that Auld Lang Sine is as meaningful in its sphere as the communion table is in its sphere. These are two sides of the same coin. One side is the communion table where we remember the Lord. It is a test of category #1 love. But Auld Lang Sine is a test of categories #2 and #3. Once you have this capacity for love then you have fragrance of memory in every area. With fragrance of memory in category #1 love we have the communion table, as per 1Corinthians 11:24,25. Fragrance of memory in category #2 love is found in Song of Solomon 3:1; 4:6; 8:6. Category #3 fragrance of memory is Philippians 1:3. Every person wants to be some sort of celebrity; whatever it is, everyone wants to get into this. One of the great dangers, you will have the right to ask yourself, does anyone actually love me for what I am? Everyone you meet will simply want to use you. Some of you may become painfully aware that you have never had a friend in life. You are not a warm fire and people are not warming themselves on you in the cold.

10. The future happiness beyond +H in supergrace is called phase 3 happiness. Whether a believer gets +H or not in phase 2, all believers will have +H in phase 3. Beyond this life in eternity there is a happiness that is so great and indescribable that there are no adequate adjectives in any language to begin to extol the fantastic blessing involved for all of us in eternity. Jude 24 has some adjectives, but they will never quite cut it.

11. There is another kind of happiness in the Bible that is a little misleading. It is misleading in the same sense that the peacenicks quote that the swords will be turned into plowshares and the spears into pruning hooks. That is a Millennial passage. In the same passage the lion and the lamb lie down side by side but they never think about that! So there is a happiness which is described in terms of great beauty and very glowing, something that we do not have to day and will never have. We have something better as believers but this is a universal type happiness, it will exist in the Millennium. It is described in the Millennial passages of Isaiah — 35:1,2; 64:4,5; 65:18,19; 66:10. It is also described in the beatitudes. The word “blessed” means happinesses, it has nothing to do with today. It has to do with the Millennial reign of Christ, as do all of the beatitudes. The meek do not inherit anything; they are exploited and pushed around.

12. The principle of human happiness. There is a human happiness which is distinct from, apart from, +H. All happiness is not related to God; some happiness is even related to sin. So we have to distinguish between God’s +H and the various types of happiness that exist in the human race. Basically there are three categories of human happiness.

1) The first is happiness based on sin. It is there for a moment but it isn’t permanent and usually the happiness turns around and becomes misery — it boomerangs. However there are two other kinds of happiness that are legitimate happiness.

2) There is neutral H. This is happiness derived from the observance from the laws of divine establishment.

3) Then there is another type of happiness called minus H. This is pleasure type happiness, a very temporary and superficial type of happiness. It is the pleasure of the unbeliever and it is the pleasure of the reversionistic believer. This happiness depends upon pleasant environment, the details of life, stimulating circumstances. This same happiness comes from having your own way and not being crossed. However, this happiness leaves very quickly. Boredom, restlessness, frustration, instability and all the phases of reversionism neutralize this happiness. Minus H does not sustain in adversity or catastrophe and it is often the producer of great bitterness in life.

(1) Mount Gilboa has the temporary happiness. David spoke of this battle, the daughters of the Philistines will celebrate, if we talk about it.

(2) Texas Aggies won and they were happy having a winning team. Bob gave up on the Dallas Cowboys as a team, because they did not provide him with much happiness. +H offsets all of this.

(3) Unbelievers as married have sex and marriage happiness. Ecclesiastes enjoy life whatever you have in your days of emptiness. Make the most of it, because this will be all that you have.

(4) You have heard the pitch of the evangelist that only believers are happy. Unbelievers can have periods of time when they are happy. But this time does not last and it does not make the Lake of Fire a little bit cooler.

(5) Ecclesiastes 11:8–9 Be happy during your young age. But know that God will bring you to judgment with all of these things.

(6) There is human happiness when your children make you happy. Having children does not mean happiness; but well-trained, and well-brought up children will make you happy. Your children will make you miserable or make you happy. The father of the righteous will be very happy and he who sires a wise son will be happy in him. Bob was told many times he was doing a lousy job with Bobby. I let him have too much, is what they said. Let your father and your mother be happy. Children will make you happy or they will make you miserable. Mothers pray for school to start and then they pray for it to stop.

Bobby did not want to go to the young people’s parties. He said they were garbage. He never hooked up with young life or campus crusade. Bob knows that the grace of God is behind it all.

John James Powers, Lieutenant United States Navy. 5 engagements with the Japanese over Coral waters. Sunk one and serious harmed 2 aircraft carriers.

Bob has noticed that the doctrine of happiness often makes people unhappy, so he is returning to exegesis at this point.

Philemon 7 For I have much joy and encouragement from [observing] your love, because you have cheered the hearts of the saints [i.e., God’s holy people], brother.

Verse 7 — “and consolation.” The word “consolation” has another meaning here. This is the accusative singular, direct object of the noun paraklêsis (παράκλησις) [pronounced par-AK-lay-sis], which means here, encouragement. Happiness overflowing means encouragement. People are encouraged when they share or bask in your happiness. The phrase “in the love” indicates who has happiness originally. We have epi plus the genitive of agápē (ἀγάπη) [pronounced ag-AH-pay]. Here it is actually used for category one love toward the Lord Jesus Christ.

“because the bowels of the saints” — we have a conjunction hóti (ὅτι) [pronounced HOH-tee], and then the word “bowels” is the nominative plural from the noun splagchnon (σπλάγχνον) [pronounced SPLAGKH-non], which actually means here very tender and deep affection. Then we have hagios (ἅγιος) [pronounced HA-gee-oss], which refers to the members of the royal family of God.

“are refreshed” — perfect passive indicative of anapaúō (ἀναπαύω) [pronounced ahn-ahp-OW-oh], meaning have been refreshed. Here is our ministry of refreshment. When you have this +H in your soul and people come into contact with you their deepest affections are refreshed. The perfect tense is a dramatic perfect, it is about as strong as you can get for permanent results. The passive voice: the believers who have come into contact with Philemon have received great blessing. He has the ministry of refreshment, it belongs to all supergrace believers. The ministry of refreshment is the overflow of supergrace happiness into the lives of others. The passive voice means they are all blessed — “by thee” is dia plus the genitive of the pronoun su, and it means “through you.”

Then he adds the word “brother,” or member of the royal family of God. He is indicating that he is about to take up a family matter. He is not trying to be sweet; he is not trying to butter Philemon up.

Corrected Philemon of verse 7: For I have come to much happiness and encouragement by your [Category #1] love [occupation with Christ], because the tender affections of the royal family have been refreshed through you, brother.

The principle here is that the ministry of refreshment goes with being in supergrace. It is an overflow of +H, it is the result of occupation with Christ, and it stems from doctrine resident in the soul. The ministry of refreshment is the fulfilment and function of the supergrace status. Philemon has an extensive ministry of refreshment which is about to be tested. You can begin to see why Paul used the word “brother” in the family matter that is about to break out.

Philemon has a wife Apphia, it overflows to her. He has a son, Archippus, it overflows to him. He is a great leader in the Colossian church, it overflows to them. He is an owner of slaves, it overflows to them. It overflows all the way to Paul in Rome just hearing about it. Now, there is one thing that is going to mar the whole ministry of refreshment.

Who is about to come to the door of Philemon but that “rat,” that “worst of all creatures", that “not-quite-human so and so” who took advantage of him, Onesimus. So the ministry of refreshment is about to get a challenge. So what is going to happen? This is the whole point for the verse: to make it clear to us and to remind Philemon as well that this man is a supergrace believer, that this man has a ministry of refreshment. Now the question arises: What happens to the ministry of refreshment when it encounters a person like Philemon? By Roman law Philemon would be within his rights to be very severe. So will the ministry of refreshment extend to Onesimus?

By law, Onesimus should be scourged and branded. In turning against Onesimus, Philemon may no longer have +H to share? Maximum prejudice is involved at this point. Is doctrine in the soul greater than the prejudice of the greatest prejudice of life. Philemon is being prepared to face the grace crisis.

Can you be 100% right and someone else 100% wrong, and are you able to avoid the pitfalls of legalism? Legalism may come up with all kinds of excuses. Can I allow the other slaves to realize that I have not punished him? Philemon must choose between right and right. Grace right or legalistic right.

Legally, Philemon could take his life, brand him, beat him. Here is a great dilemma. The dilemma of the maintenance of supergrace. Philemon is choosing between right and right; but as a supergrace believer, he is really choosing between right and wrong.

Rarely do fundamentalist Christians pass the Philemon test. They choose legalism; and you immediately become super self righteous. You become an island to yourself and you are a pall of gloom wherever you go. You lose when you do not choose for grace.

Paul failed in the realm of grace; he did not take John Mark with him because he had quit on the 1^st missionary journey.

Philemon 8 Therefore, although in [the fellowship of] Christ I have enough boldness to order you to do the proper thing,...

Verse 8 — We start out with an inferential conjunction, translated “Wherefore” is dio, a compound of dia plus hos, and it should be translated “Therefore.”

“though I might be” — present active participle of echô (ἔχω) [pronounced EHKH-oh], and echô (ἔχω) [pronounced EHKH-oh] doesn’t mean to be, echô (ἔχω) [pronounced EHKH-oh] means to have. So the translation should be: “Therefore, though I might have.” The present tense is a static present representing the fact that Paul has the authority as an apostle to order Philemon to forgive Philemon, his runaway slave, and forgive him. Paul as an apostle has that authority but would never use it, it would destroy the issue completely. Furthermore, Paul’s job is to teach doctrine to Philemon, which he did. Philemon now has his own command post, therefore Paul goes through channels, he does not give any orders. Philemon now has the privilege of using what Paul taught him years before — “much boldness.” It is “much confidence” literally, the accusative singular, direct object, first of all of the adjective polus,polos (πολύς,πολλός) [pronounced poll-OOS], for much, and then parrhsian, which means confidence — not “in Christ” but “by Christ,” Paul’s apostleship came directly from Christ. “Therefore, though I might have maximum authority by means of Christ” is the way we would translate it.

“to enjoin thee” — that is old English, it is a present active infinitive of epitassô (ἐπιτάσσω) [pronounced ep-ee-TAS-so], and it means to give a direct order. It should be “to command you.” And then we have “that which is convenient,” a pitiful translation. It is the present active participle of anêkō (ἀνήκω) [pronounced an-AY’-ko], and with it we have the definite article, making it an articular participle. This verb is used in the impersonal sense of doing something that is proper or fitting or right but here it is used in its idiomatic sense of doing your duty. The participle is not accompanied by a noun and therefore it becomes a substantive. So it should be translated:

Philemon 8 Therefore, though I might have maximum authority by means of Christ to command you to do your duty.

Philemon 9 yet out of [mutual] love, I appeal to you [to do what I ask]. For I Paul, am an old man, and now also a prisoner of Christ Jesus. [Note: Most calculations suggest that Paul was approximately 60 years old, which was considered a relatively advanced age in that day].

Verse 9 — Paul no demonstrates confidence in the residual doctrine in the soul of Philemon. The doctrine resident in Phi lemon’s soul plus his edification complex will be able to cope with the issue. Philemon has occupation with Christ, he has maximum doctrine in his soul, he will be able to choose the grace right over the legalistic right.

“Yet for love’s sake” — dia plus the accusative of agápē (ἀγάπη) [pronounced ag-AH-pay], Because of your love [for Christ], literally.

“I rather beseech [encourage] thee” — the present active indicative of parakaleô (παρακαλέω) [pronounced pahr-ahk-ahl-EH-oh] means to encourage. But with this particular verb we have a comparative adverb, mallon, which means “even more.” It should be translated: “I encourage you even more.” Paul is being encouraging, not only to him but to all who face the grace crisis. The present tense is an aoristic present, it is for punctiliar action in present time. It is just a momentary encouragement, he doesn’t have to keep standing behind him. The active voice: Paul appeals to the proper motivation which is occupation with Christ. The indicative mood is declarative for the reality of a point of encouragement without an intrusion upon his volition.

“being” — present active participle of eimi (εἰμί) [pronounced eye-ME], a static present The participle is circumstantial, the static present means something that always exists.

“such a one as Paul the aged” — “Such a one” is an Attic Greek word thrown in, it is a correlative relative pronoun, toioutos (τοιοτος) [pronounced toy-OO-toss], it is a demonstrative used to call attention to the fact that Paul is not standing on his rank. But neither is he standing on his age. The word “aged” is incorrect — Paûlos (Παλος) [pronounced POW-loss]

presbýtēs (πρεσβύτης) [pronounced pres-BOO-tace], which means Paul the ambassador. So it should be translated: “Being such a person as Paul the ambassador,” not Paul the apostle. That puts Paul on the same level as Philemon. Every believer is an ambassador for Christ and therefore Paul, being an ambassador, and Philemon being an ambassador, in this way Paul sets aside his rank in order to avoid any coercion or pressure from authority. Instead this is the common meeting ground of equality between Paul and Philemon, they are both ambassadors for Christ. For Paul to use his rank would destroy the issue of grace but he [preserves the grace crisis by forcing Philemon to make his own decision on the basis of his own inner resources based on Bible doctrine. Every believer must live his own life before the Lord.

Verse 9 — “and now also,” nuni de, this actually indicates Paul’s incarceration which puts Philemon on his own. Paul will not make his decision by writing to him; Paul will not come and direct the situation.

“a prisoner of Jesus Christ” — the word for “prisoner,” désmios (δέσμιος) [pronounced DEHS-mee-oss], means that Paul is stuck in Rome at this moment. But he is not a prisoner of Nero, he is a prisoner of Jesus Christ. This becomes an appeal of someone who cannot be on the scene. In a very gracious sense Paul has delegated his authority to Philemon to deal with the problem of the runaway slave, Onesimus. Paul has done all he can do for Onesimus in his present condition as a prisoner so he leaves the rest to Philemon.

Philemon 10 I appeal to you on behalf of my son, Onesimus, whom I [spiritually] conceived while [here] in prison.

Verse 10 — “I beseech,” present active indicative from the verb parakaleô (παρακαλέω) [pronounced pahr-ahk-ahl-EH-oh], which means here, “I encourage” .Instead of telling Philemon what to do he encourages him into a grace course of action.

“thee” — the accusative singular, direct object of the personal pronoun su, and by this personal pronoun in the accusative Philemon is now isolated. There will be no friends to discuss this with, Paul himself will not offer any advice or give any commands, he is completely isolated. There comes a time when the believer must make a decision and take full responsibility for that decision.

In this particular decision we have the grace issue brought up before Philemon. Philemon can be very cruel and very evil, and he can in effect be right in being evil. It is the same principle again: there were two forces here when we were born and these two forces will be here after we die. The first of these is evil. Evil has always been here and no matter how you try to change evil or destroy evil, evil will be just as big and just as fat after you are gone. The reason being that Satan, the ruler of this world, is the father of all evil and the author of evil. So there is no way that Philemon can change the course of slavery, there is no way that he can solve social problems, there is no way that Rome can do it, there is no way that any nation can do it or any type of person. The problem of a grace crisis is that a grace crisis always takes a situation where right versus right is the issue.

Now here is Philemon. When he came into the world there was doctrine and there was evil. When he died doctrine and evil were still there. The point is Philemon cannot change doctrine; Philemon cannot change evil. The only thing that Philemon can do is to be influenced by doctrine or he can be influenced by evil. Either way he goes he makes a right decision. If he makes a right decision which is legalistic it is an evil decision even though it is right. He is within his rights to punish Onesimus, and to torture him, to brand him. He can do any of these things and be absolutely right but if he does so then evil has influenced him and out of it will come his own spiritual detriment as well as that of the entire Colossian church, because if he does that the Colossian church is going to be split and torn asunder. On the other hand, if he forgives and even manumits his slave, Onesimus, then he will have been influenced by doctrine where the grace influence exists, and his ministry of refreshment will have been intensified and even increased in its greatness. It all depends on what is going to influence his life, evil or doctrine.

“for my son [student]” — peri plus the genitive of teknon (τέκνον) [pronounced TEK-non], a word which has several meanings. It is used for a child in relationship to his father or mother. It is also used for descendants or posterity. It is used for inhabitants of a city and sometimes for the citizens of a nation. But it is generally used by Paul for a theological student, his spiritual children, as it were. To Philemon Onesimus is a runaway slave, a thief. But to Paul he is a spiritual child, a student in Paul’s travelling seminary.

“Onesimus” — a word which means profitable or useful. Onêsimos (Όνήσιμος) [pronounced on-AY-sim-oss].

“whom” — the accusative singular, relative pronoun hos; “whom I have begotten [fathered]” — aorist active indicative from gennaw, which means to give birth when a woman is the subject. But when a man is the subject gennaw means to sire, to become the father of. The aorist tense is the constative aorist, it gathers into one entirety the fathering of Onesimus. That includes the conversion, the days of instruction, the resultant ending up in a supergrace slave. The active voice: Paul both evangelized and taught the slave Onesimus, and the indicative mood is the fact that the apostle Paul is making a simple statement of fact, he has fathered Onesimus. He led him to the Lord and then he taught him doctrine so that Onesimus, who came to him as an unbelieving slave, leaves Rome as a great believer.

“in my bonds” is literally, in my chains. So Paul says: “I appeal to you on behalf of my son, whom I have fathered in my chains, Onesimus.” He mentions the name last to prepare Philemon for the shock. His runaway slave is now a believer and has been a student of Paul’s .In his daily function of GAP he has become a supergrace believer.

Philemon 11 He was once useless to me, but is now useful to [both] you and me. [Note: Since the name Onesimus means “useful,” it appears Paul is making an intentional play on the word].

Verse 11 — Onesimus is the last word in verse 10 and the subject of Onesimus is the subject of verse 11.

“Which” — there is no relative pronoun. It should read: “the one formerly useless to you.” So the translation would be: “I appeal to you on behalf of my son, whom I have fathered in my chains, Onesimus [useful], the one formerly useless to you.” In this way there is a paronomasia developing. The word “useless” is áchrēstos (ἄχρηστος) [pronounced AKH-race-toss], which means totally useless.

“but now profitable” — eúchrēstos (εὔχρηστος) [pronounced YOO-khrays-toss], which means very profitable, highly useful. So áchrēstos (ἄχρηστος) [pronounced AKH-race-toss] has become eúchrēstos (εὔχρηστος) [pronounced YOO-khrays-toss] by regeneration, followed by going all the way to supergrace — “to thee and to me” — kai soi, kai e)moi, both to you and to me.

Philemon 12 [Now] I am sending him back to you in person, [as though he were] part of my very self.

Verse 12 — “Whom I have sent” — anapémpō (ἀναπέμπω) [pronounced an-ap-EHM-po] means to send back. Paul doesn’t want to send him back but he does send him back.

“thou therefore receive” is not found in the original; “him, that is, mine own bowels [tender affections].”

Paul is sending Onesimus back, but he is sending him as a great blessing to Philemon.

Philemon 13 I really wanted to keep him [here] with me so that, on your behalf, he could minister to me while in prison for the sake of the Gospel.

Verse 13 — “Whom I would [keep desiring]” — the imperfect active indicative of boulomai (βούλομαι) [pronounced BOO-lohm-ahee], a desire based upon very deep thinking. Paul does not really want to part with Onesimus because he is such a blessing to Paul.

“have retained” — the word “retained” in the present active infinitive of katechô (κατέχω) [pronounced kaht-EH-khoh], means really to detain. Every day Paul keeps Onesimus after he reaches supergrace he is detaining him from his own destiny before the Lord; his grace destiny can never be resolved as long as Paul retains him.

“with me” — prós (πρός) [pronounced pros] plus the accusative of the reflexive pronoun means “for myself.”

“that in thy stead” — the conjunction hina (ἵνα) [pronounced HEE-na] introduces a final clause and should be translated so “that” or “in order that on behalf of you” — hupér (ὑπέρ) [pronounced hoop-AIR] plus the genitive of su.

“he might keep on ministering” — he was ministering to Paul in his chains. The present tense is a present tense of continued result. Onesimus apparently helped Paul out a lot while Paul was in prison.

“to me in my chains,” literally; “of the gospel” — this is a partative genitive, a very difficult type of genitive to explain but it indicates the whole of which something is a part. Here the gospel is the whole and the chains are a part of Paul’s ministry. In other words, you might call his whole ministry a gospel ministry. That is the whole and chains are only a part of it. The principle is that wherever Paul is he can serve the Lord. His whole life is the gospel ministry and wherever he goes, whether he is in chains or whether he is free, no matter where he is, there he has a ministry and a service.

Philemon 13 Whom I kept desiring to detain for myself, in order that on behalf of you he might keep on ministering to me in my chains of the gospel.

All the time that Onesimus has been gone from Colosse he has been useful. If his master, Philemon, had come to Rome he could not have done more for Paul than Onesimus did. Therefore this suggests that Philemon regards Onesimus as a loan to Paul in chains.

Philemon 14 But I did not want to do anything without your permission, so that your goodness [of heart] would not be shown out of a feeling of obligation, but out of willingness.

Verse 14 — “But without thy mind” — gnômē (γνώμη) [pronounced GNOH-may], which means consent; “would I do nothing” — the word “willing” is etheleô, which means desire. So it should be translated: “But without your consent I did not desire [or want] to do anything … “ Paul’s desire was to keep Onesimus but he couldn’t possibly do it because once Onesimus reaches supergrace Paul in detaining him is doing both of them a disservice. Onesimus, a supergrace believer, must return to his master, a supergrace believer.

“that thy benefit” — should be “in order that your intrinsic good.” The word for “benefit” is agathos (ἀγαθός) [pronounced ag-ath-OSS], which is an adjective for intrinsic good, and here the intrinsic good is doctrine in Philemon’s soul.

“should not be as it were of necessity [or of compulsion], but willingly” or literally, from your own free will.

Philemon 14 But without your consent I did not want to do anything; in order that your intrinsic good [doctrine in your soul] should not be as from compulsion, but from your own free will.

Application: Philemon cannot be coerced or forced by the authority of Paul to forgive Onesimus. Philemon cannot be bullied into an act of manumission. The solution must come from the free will of Philemon without compulsion or coercion. It must be his own decision, a decision based on doctrine resident in the soul; it must be a grace decision.

57 12/20/1974 Philemon 15–25 Divine viewpoint for grace crisis. Robert E. Lee’s letter. This is a very long lesson.

Philemon 15 For possibly Onesimus left you for a short time so that you could have him [back] forever,...

Verse 15 — the dynamics of divine viewpoint in facing the problem. Remember that the great issue found in the book of Philemon is the grace solution versus the legalistic solution. Both solutions are right versus right but grace is the one that must avail.

“For perhaps he therefore” — “therefore” is really “for this reason,” dia plus the accusative from the demonstrative pronoun houtos.

“he departed” — the aorist passive indicative of chôrizô (χωρίζω) [pronounced kho-RIHD-zoh], which means to be separated. The constative aorist gathers into one entirety all the time that Onesimus has been away from Philemon. “for a season” is a very interesting way of putting it because we have the preposition prós (πρός) [pronounced pros] plus the accusative singular of w(ra, which means an hour. Paul says that the two years that he has been gone should be just counted as an hour. The time is short when the results are positive is the point. If he returns to Philemon as a supergrace believer instead of an unsaved fugitive slave then just count it as an hour. And no matter how long it takes when people go wandering off into reversionism and failure it is a short time if it succeeds in bringing them around to what is important. So two years are counted as an hour when the benefits of grace are effective. Regardless of the extent of time grace makes it short in duration when a person goes from unbeliever reversionism to supergrace status. Time is meaningless to the Lord, He counts a day as a thousand years.

“that” introduces a new clause, a purpose clause; “thou shouldest receive” — present active subjunctive of apechô (ἀπέχω) [pronounced ap-EKH-oh]. This means to receive back. The customary present means that we have a situation where Philemon has him back now for as long as he wants him. The active voice: Philemon produces the action of getting him back; the subjunctive mood: for a purpose clause.

“forever” — the word here indicates that the solution to man’s problems in time must come through salvation and through the intake of doctrine. Once you have that status that is the solution.

Philippians 15 Perhaps for this reason he was separated for an hour in order that you should have him back forever.

We now have the principle that the shadow of reversionism is removed from this unbeliever by his conversion and by his growth in grace. Now it is an interesting situation. Both Philemon the master and Onesimus are both super grace believers. Both now face a crisis which could wreck the supergrace life of either one of them. For the master Philemon the attack will be right versus right — right, grace versus right, legalism. In other words, when Onesimus comes back and they have their confrontation he can seize Onesimus and have him punished, or he can treat him in grace and forgive him and forget, and even emancipate him. For Onesimus the voluntary return also brings a crisis of grace for him. He is doing the right things by returning and surrendering himself to his master. In giving himself up, if his master becomes legalistic and punishes him as a runaway slave, there is the possibility that he might very easily react bitterly, he might react with hatred or antagonism or even self-pity. Philemon has one type of crisis in grace and Onesimus has another but both of them have an opportunity of showing what grace can do and what Bible doctrine resident in the soul can do, and how this is the only answer when it comes to social problems, social evils, and so on. Only grace can resolve the impasse and that means that both men must utilize the inner resources of Bible doctrine in their souls. And this of course brings out a very important point. When we take in Bible doctrine we are building up inner resources, we are building up a command post in our souls so that wherever we are and whatever we do in life we take our orders from doctrine resident in our souls.

Philemon 16 ...not as a slave [only], but more than a slave, as a dearly loved brother. [He is that] to me especially, but how much more to you, both in a physical way [i.e., by continuing to serve as your slave] and in [the fellowship of] the Lord [i.e., now also as your brother in Christ].

Verse 16 — “Not now as a servant, but above a servant.” That is all wrong. It is ou)keti o(l doulon. O)uketi means no longer; hos means as; doulon is a slave — “no longer as a slave, but more than a slave” — hupér (ὑπέρ) [pronounced hoop-AIR] plus the accusative of doulos (δολος) [pronounced DEW-loss]. He is still a slave but now he is more than a slave. He is a “brother beloved,” which means he is respected by the believers in Rome.

“specially to me” — malista e)moi. Malista is a superlative adverb which means “most of all — to me [e)moi], but how much more to you” — he says in effect, You have the wonderful privilege now of receiving him back. And then he adds, “both in the flesh and in the Lord?”

Philemon 16 No longer a slave, but more than a slave, a beloved brother, most of all to me, but how much more to you, both in the flesh, and in the Lord?

Philemon 17 If then you consider me to be a partner [in the faith], welcome him [back] as [you would] me.

Verse 17 — “If thou count me” is wrong, it is present active indicative of echô (ἔχω) [pronounced EHKH-oh], which means to have. There is no counting here at all. It should be: “If you have me as a partner” — koinônia (κοινωνία) [pronounced koi-nohn-EE-ah]. In other words, Paul and Philemon are old partners.

“receive him” — aorist middle imperative of proslambánō (προσλαμβάνω) [pronounced pros-lam-BAHN-oh]. In the active voice this verb means to partake of food. It also means to take advantage of someone. But in the middle voice it means to receive into one’s society, so the middle voice here is important. The aorist tense is a constative aorist which gathers into one entirety the reception of Onesimus by Philemon. The middle voice then is indirect middle which uses the agent Philemon as the producer of the action. But the imperative mood is not a command. This is the imperative of entreaty which does not contain the finality of a command but has the force and the urgency of a request. This is a request and not a command.

We also have the accusative singular direct object of the intensive pronoun autos (αὐτός) [pronounced ow-TOSS]. Autos (αὐτός) [pronounced ow-TOSS] always emphasizes someone on the passage as being very special. There is emphasis here on Onesimus.

Philemon 17 If therefore you have me as a partner [and you do], receive him [Onesimus] as you would receive me [Paul].

And Philemon would do anything for Paul. “Receive Onesimus as you would receive me” means forgive as Christ forgave. Instead of branding him as a fugitive, instead of torturing him as per the Roman law, do the right thing by him; receive him. To do the right thing by the law would be right but to do the right thing by grace would glorify God as only a supergrace believer can. So the crisis of grace can only be resolved by the function of grace.

Principle: No grace crisis can ever be resolved except by a grace principle. The crisis of grace can only be resolved by the function of grace. You can be right and still be wrong if you do not operate under grace principles. While legalism produces cursing, grace function produces grace blessing.

Philemon 18 But if he has done anything wrong to you, or owes you any [money], charge it to my account.

Verse 18 — “If.” This introduces the second first class condition — “he hath wronged you [and he has].” So Paul does not in any way soft-pedal the fact that Onesimus wronged Philemon by stealing all of that money and running away. The aorist tense gathers up into one entirety the wronging. The active voice: Onesimus produced the action, he is the one who has wronged Philemon. The indicative mood is the historical reality.

“or oweth thee ought” — the word for “owe” is the present active indicative of opheilô/opheileô (ὀφείλω/ὀφειλέω) [pronounced of-Ī-low,of-ī-LEH-oh]; the word “ought” is the indefinite relative pronoun tis, and we say today, “anything” — “If he owes you anything [and he does].” It is a hopeless debt, there is no way that Onesimus could pay it. Only grace can actually solve the debt .

“put that on mine account” — present active imperative of ellogéō (ἐλλογέω) [pronounced el-log-EH-oh], which means to charge or to put on one’s account. Hopeless situations are only solved by grace. We were in a hopeless situation of sin; and all of our debt was transferred over to the Lord.

Paul led Philemon to the Lord and he taught him doctrine. Philemon reached the high ground. He is a wealthy man; his SG2 paragraph. He has great estates, slaves, money, wealth of all kinds.

Philemon 19 I, Paul, am writing this in my own handwriting: I will pay you back. [But] I will not mention that you owe me your own self, as well.

Verse 19 — “I Paul have written it by mine own hand, I will repay it.” “I will repay” is the future active indicative of apotínō (ἀποτίνω) [pronounced ap-ot-EE-no], and it means to pay damages.

“albeit” — the conjunction hina (ἵνα) [pronounced HEE-na] which introduces a final clause and should be translated “so that.”

“I do not say” — present active subjunctive of légô (λέγω) [pronounced LEH-goh] plus the negative mh. Légô (λέγω) [pronounced LEH-goh] here means to mention. Literally, “So that I do not have to mention.” Accept this debt, and I will not have to mention the debt that you owe to me.

“to thee” — dative of advantage. It is to Philemon’s advantage not to be reminded of how much he owes Paul; “how thou owest” — present active indicative from prosopheílō (προσοφείλω) [pronounced pros-of-Ī-low].

“unto me even thine own self” — With prosopheílō (προσοφείλω) [pronounced pros-of-Ī-low] we have a reflexive pronoun, seautou, therefore Paul is stating the fact that Philemon owes his life to Paul. But Paul in his subtle sarcastic way is saying, “I don’t want to mention it,” or “I don’t want to mention what you owe me.” Paul would rather pay back this money as to mention that Philemon owes Paul everything.

Philemon 19 I Paul have written this by my own hand, I will pay damages so that I do not have to mention to you that you owe me even yourself.

Grace must come from Philemon’s own command post. Paul is reminding Philemon of the whole principle of grace. Grace function is the only solution to social evil. Paul graced out Philemon, and now Philemon can grace out Paul.

Philemon 20 So, brother, I would like to have your help in [the fellowship of] the Lord; cheer me up in Christ [i.e., by welcoming Onesimus back on good terms].

Verse 20 — “Ye, brother.” This is actually “Affirmative brother” or, we might say, “Okay brother.”

“let me have joy” — the aorist middle optative of onínēmi (ὀνίνημι) [pronounced on-IN-ay-mee], which means to profit or benefit. In other words, “Let me have benefit from the fact that I led you to the Lord and helped you all the way to spiritual maturity” .This is built upon the name of Onesimus. This is a culminative aorist, it views the event in its entirety but regards it from the viewpoint of existing results. The results will be that Philemon’s ministry of refreshment will be directed toward Onesimus just as Paul’s ministry of refreshment was directed towards Philemon. The middle voice is a permissive middle, it represents the agent Paul securing the results of the action in his own interest as well as the interests of Philemon and Onesimus. The optative mood is a voluntative optative, it is used to express a wish for someone but they must do it from their own free will — so it is called the optative of freedom.

“Paul had an absolutely riotous sense of humor, and I am glad that you are enjoying it so much.”

“in the Lord” — this is en plus the instrumental and should be “because of the Lord.” The prepositional phrase sets up the perfect standard for grace. As the Lord has treated us in Christ so we must treat others. It is the same concept that we find in Colossians 3:13 — “putting up with one another,” etc.

“refresh my bowels” — “refresh” is the aorist active imperative of anapaúō (ἀναπαύω) [pronounced ahn-ahp-OW-oh], which means the forgiveness principle of grace here. The imperative is the imperative of entreaty, not of command. The word “bowels” is splagchnon (σπλάγχνον) [pronounced SPLANGKH-non] and it refers to tender affections: “refresh my deep affections in Christ.” In other words, he has always had a great love [category three] for Philemon; he says refresh it.

The grace function of the royal family stimulates refreshment from others of the royal family. This stimulation and refreshment elicits admiration. Admiration is the basis for capacity for love. Philemon’s ministry of refreshment takes another stride by his grace treatment of Onesimus and this excites the excites the admiration of Paul and increases his category three love for Philemon.

Principle: No one ever loses with grace. Grace function is based on maximum doctrine resident in the soul. Grace function produces admiration and respect from those who count and capacity for love in every category is increased and strengthened.

Philemon 21 I am writing you, confident that you will be obedient [to my requests], and I know that you will do even more than I am asking [of you].

Verse 21 — We have one of those verses which is always misunderstood. (It appears as though Paul is going to have confidence in people. Far from it. He had confidence in Philemon’s command post, not in Philemon. Doctrine resident in the soul is Philemon’s command post. His confidence is not in a person but in the doctrine resident in the soul.

“Having confidence” — perfect active participle of peithô (πείθω) [pronounced PIE-thoh]. The perfect tense is an intensive perfect, something that happens in the past and the results keep going. When a person has maximum doctrine in his soul you have confidence in that person with the result that you have confidence in their doctrine with the result that you have confidence in their decisions and their judgement. The active voice: Paul produces the action, he has confidence in Philemon’s resident doctrine and therefore in Philemon. The participle is circumstantial. “Obedience” is the locative of sphere hupakoê (ὑπακοή) [pronounced hoop-ak-oh-AY], it is correctly translated. Philemon’s command post in the soul makes it possible for him to obey and that same doctrine makes it possible for Paul to have confidence in him. Note that Paul does not have confidence in people but he does have confidence in doctrine in people.

Philemon 21 Having confidence in your obedience [to the doctrine resident in your soul] I wrote to you knowing that you will do even over and above what I say.

This brings us to the point that Paul anticipates that he will free Onesimus as well as forgive him. The first implication of this is manumission, which is beyond forgiveness. Note that social problems and evils are resolved by doctrine in the soul, not by legislation and not by violence.

Philemon 22 And another thing: Prepare a place for me to stay, because I hope that through [an answer to] your prayers I will be returned to you. [Note: Paul was hoping to be released from imprisonment to visit Philemon at Colosse].

Philemon 22 And at the same time also prepare me a lodging: for I hope that through your prayers I shall be graciously given to you

— Paul anticipates his own freedom. He wants to come and visit Philemon and Onesimus and what a party thought would have been. .

Philemon 23 Epaphras, my fellow-prisoner in [the service of] Christ sends you his greetings,

Philemon 24 ...along with [John] Mark [Note: This shows that Mark was now back in the good graces of Paul. See Acts 15:36-40], Aristarchus, Demas [Note: This man later deserted Paul. See II Tim. 4:10] and Luke, who are [also] my fellow-workers. [Note: These men, unlike Epaphras who was imprisoned with Paul, were free to minister for Christ there in Rome].

Philemon 25 May the unearned favor of our Lord Jesus Christ be with your spirit. May it be so.

This is the end of Lesson #57, which also marks the end of the Philemon series. About a page of notes follow...is this the beginning of lesson #58. Does Bob read Lee’s letter twice?

58 12/22/1974 Philemon ; Col. 4:9–10 Strong/weak believer; Lee's letter on slavery (again)

Evil was here when we came and evil will be here long after we are gone. Much is done to change evil, but evil cannot be changed.

This brings us to the big issue. Should believers get involved in social action? Should believers try to change evil? Doctrine will be after we are gone. One of these two will change us. We cannot change evil and we cannot change doctrine.

Once again let us look at the conclusion of the entire letter. The first impression is that manumission is something of great issue in the epistle. However, grace is the great issue. The implication of manumission is obvious when Paul signs a personal IOU. Note that social problems and evils are resolved by doctrine in the soul coupled with individual volition. They are never solved by legislature and they are never solved by violence. The passage which we have been studying actually anticipates the supergrace function of Philemon in facing the grace crisis of right versus right. From the command post of doctrine resident in his soul we know that there is a perfect solution, but the solution can only exist in freedom and Philemon was free to emancipate Onesimus. He did it from the doctrinal standards in his soul but not from violence, not from coercion and not because of law or a government trying to force him into a course of action.

Going back to Colossians 4:9, “Together with Onesimus, a faithful and beloved brother, who is from among you. They [Tychicus and Onesimus] will report to you about the entire situation here.” The situation was one of reversionism versus grace, of those who had the ministry of refreshment and those who had been influenced by evil.

It is tragic that our own slavery problem was not solved in the same way that Paul interacted with Philemon.

Too many Christians get involved in social action. They lose track of the great issues in life because they get involved in evil. He is in the worst form of reversionism.

Colossians 4:9 Together with Onesimus, that faithful and beloved brother, who is from among you, they, Tychicus and Onesimus, will report to you about the entire situation here.

The situation was one of reversionism versus grace. Some had the ministry of refreshment and others had been taken in by the evil of the age.

There are two distinct types of reversionism, both are connected with evil. There is the self-righteous legalistic type of reversionism which is just as much evil as the sin type of reversionism. These are both evil and evil influences every believer or doctrine. If doctrine influences then we have the ministry of refreshment; if evil influences then we have some phase of reversionism. Remember that sin is a very small part of evil, that evil includes many other factors.

Now we have a roster of the great ones. These people are not known today because of their great deeds, they are not known because there are many passages written about them, they are not known the same way that David is known because the Bible has so much to say about him. But the Bible in saying little is much. This is the ministry of refreshment or the great believers. These believers have all done exactly the same thing, they have been faithful in taking in doctrine, they have followed the colours to the high ground of supergrace. They now have resident in their souls a command post, and while the maintenance of supergrace demands that they be under their pastor-teacher they are now making all of their decisions from doctrine in the soul. Therefore they have their paragraph SG2. They have first of all the great spiritual blessing of having a command post, of being spiritually self-sustaining, of having the great ability to face every issue, every tragedy, every heartache, every unusual situation in life and to come up on top.

Colossians 4:10 Aristarchus, my fellow-prisoner, sends you his greetings, along with Barnabas’ cousin [John] Mark. [See Acts 12:12]. (You have received instructions to welcome Mark if he comes to you),

Verse 10, the first one mentioned is Aristarchus, a Jew with a famous Greek name. His name means “best ruler,” Arístarchos (Άρίσταρχος) [pronounced ar-IHS-tar-khos]. This particular name apparently was acquired because he was a famous man in the city, a Roman citizen, and he took this name when he became a Roman citizen. He is also a native of Thessalonica who joined Paul’s missionary team on its third missionary journey. In Ephesus Aristarchus was seized and nearly killed by a mob, Acts 19:29, but he survived it because God had a plan for his life. Principle: God has a plan for your life and you may survive some very devastating things for that very reason. But God’s plan for your life calls for two factors: spiritual advance, for you to have a command post in your soul so that Bible doctrine dictates your course of action at all times. We enjoy life, and shortness of breath or any other physical problem should not concern us. We remain in this life as long as God wants us here.

Aristarchus was influenced by doctrine rather than by evil. Therefore he did not try to change the situation and in a.d. 59 he left Ephesus and went with Paul to Greece. He has his own command post, he is a truly great believer. Paul was his right pastor and Paul was teaching him and he was maintaining the high ground. But along with Paul at this time he was a prisoner. He did a rather interesting thing. While he was on his jaunt with Paul, when he had the opportunity once again after the Ephesian mob scene he had the opportunity of breaking off from Paul when the great shipwreck voyage began. At that time he had the option of avoiding all of the problems but he decided to go along . He had a great ministry of refreshment and he went along with Paul. He is a prisoner right now with Paul. Like Paul he was martyred in Rome during Nero’s administration. Though he possesses a famous Greek name he is called a Jew in the category here and the principle is obvious. The Romans awarded some of their citizens who were non-Roman by race by giving them a new name. He was apparently a Roman knight; but he is also a born again Jew. He is called “my fellow prisoner,” he was sharing with the apostle Paul the problems related to this situation. Aristarchus has been influenced by doctrine and not by evil. There are many Jews in Rome who have been influenced by evil but Aristarchus has taken the right step. Therefore when believers are influenced by doctrine, going to supergrace, they are called strong believers. When they are influenced by evil they become weak believers.

Two forms of slavery today, under Russia and under China. There were about 25,000 slaves in the Roman empire around the time of Philemon; and today, billions are slaves to China or Russia.

The evil of the greatest good for the greatest number. All panaceas are in the same area. Legislation has also become an attempt to fix evil. Evil has changed many people. Doctrine is what turns everyone around. The overflow of evil in our federal government has overflowed to the armed forces.

Aristarchus has been influenced by doctrine (the produces the strong believer) and not by evil (this influence produces the weak believer).

Our future is in God’s hands. When God chooses to take us, that is our time. A woman that Bob knows in CA, eaten up with cancer, and she is fine with it. The nice thing about dying is knowing that you have a paragraph SG3.

We have in this man Aristarchus a strong believer. He has great stability of life, great capacity for category #3 love as manifest by the way he stands by the apostle Paul. He was a true friend of Paul, a strong believer in the midst of weak believers.

The word “salute” is a present middle indicative of aspazomai (ἀσπάζομαι) [pronounced as-PAD-zom-ahee]. It means tom greet or to salute. The deponent verb in the middle voice means that Aristarchus is producing the action. That means he has great capacity for life. He has many friends in the Lycus valley and he sends his greetings.

This also indicates something else. Aristarchus is a man with good manners. Good manners are an important function of spiritual growth, they are a part of the function of the command post in becoming spiritually self-sustaining. They reveal self-discipline, respect for authority, stability. Good manners are also a sign of humility and grace orientation. With good manners the supergrace believer has that poise, that courtesy that concentration necessary for the perpetuation of the supergrace status. He recognizes, therefore, the importance of doctrine. The good manners of Aristarchus contribute to his spiritual growth. He has the ability, therefore, to concentrate on doctrinal teaching, the teaching of Paul.

“and Marcus” is another Jew, John Mark, Márkos (Μάρκος) [pronounced MAR-koss]; “sister’s son to Barnabas” is literally, the cousin of Barnabas. If we have in Paul and Aristarchus two men who were pluggers we have in John Mark the antithetical principle, but still arriving. Mark was the son of Mary of Jerusalem. Her home was the place where the original local church met in Jerusalem, according to Acts 12:12, 25.

Mark was converted under the ministry of Peter, 1Peter 5:13. The Gospel of Mark actually presents Peter’s account of our Lord. Mark accompanied his cousin Barnabas on the first missionary journey. However, he failed. He was a great person, a very unusual person. He was scheduled for the Jewish priesthood. Once he was saved under the ministry of Peter he immediately decided to eliminate himself forever so what he did was to cut off the tip of his finger. The Mosaic law says that if you have any deformed parts or any parts missing you can’t function as a priest. He had everything going for him but he made a great mistake. he failed. And when he failed he ran away in a very cowardly and dramatic way. He ran away and went back to Jerusalem. Therefore when Paul and Barnabas were planning their second missionary journey, by this time John Mark had recovered from whatever reversionism he has suffered, and by his recovery he was ready to go again. Here is a case of right versus right, a case where Paul had to make a decision. Right [legalism] says don’t take him, the boy is a failure, he will never make it. But right [grace] says take him and give him another chance, he is now a mature believer, we all make mistakes. Paul flunked his grace crisis. So Paul refused to take him and there was a split up between Paul and Barnabas. Paul went the legalistic way. By mentioning John Mark he is saying, in effect, now look Philemon I have failed in this thing, don’t you ever do it. Because he failed he lost his ministry of refreshment and for awhile he lost his relationship with the Lord. He made a wrong decision. Paul became self-righteous. There is nothing that will remove a person from the ministry with more rapidity and from blessing than one’s own self-righteousness.

John Mark recovered from his state of reversionism, he rebounded and he didn’t let anyone slow him down. As a result he was ready to go and Barnabas took him. Paul, by mentioning Mark at this time, mentions his own mistake in the same paragraph that he is encouraging someone else to do what he didn’t do. Don’t do what I did; do what I say.

In Acts 15, Barnabas and Paul separated one from the other. Barnabas took Mark with him; who Paul refused to take. Paul is saying, “I failed this way; don’t fail in this way.”

“touching whom,” literally, “concerning whom,” peri plus the genitive of the relative pronoun hos.

“you have received commandments [orders]” — the aorist active indicative of lambánô (λαμβάνω) [pronounced lahm-BAHN-oh] means that they have already received information that Paul was wrong in that great controversy, and Paul has now spread the word to all the churches: “Receive John Mark when he comes.” So the constantive aorist contemplates the action of Paul in its entirety. He was a great man, when he was wrong he recognized it and without destroying his authority he wrote to all of the churches stating his error and reminded them that Mark was a great believer.

Colossians 4:10a Also Mark, cousin of Barnabas, concerning whom you have received orders...

“if,” the third class condition is introduced by the conjunction eán (ἐάν) [pronounced eh-AHN]. There is a possibility he might come and then again he might not.

“he comes” is the aorist active subjunctive of exerchomai (ἐξέρχομαι) [pronounced ex-EHR-khoh-mai]. The dramatic aorist is used to anticipate an event which is possibly on the point of being accomplished.

“unto you” is prós (πρός) [pronounced pros] plus the accusative of the personal pronoun su in the plural, “face to face with you all,” which means if he comes he will be teaching you the Word of God.

“receive him,” the aorist active imperative of the verb dechomai (δέχομαι) [pronounced DEKH-om-ahee] which means to welcome with open arms. This is a culminative aorist and will indicate something else. The culminative aorist always indicates a result. It views the action of the verb in its entirety but it always indicates a result. As a result of always having doctrine in the soul, as a result of a maximum number of supergrace believers in Antioch they did not censor the apostle Paul when he started on his second missionary journey. In fact they encouraged him and launched him. With maximum doctrine in the souls of the people of Colosse they will do the same thing, they will welcome John Mark. The imperative mood is the imperative of entreaty. In other words, this is not a command, it is a suggestion to those who have doctrine. so in this case a command isn’t necessary.

Colossians 4:10 Aristarchus my fellowprisoner conveys greetings, also Mark the cousin of Barnabas, (concerning whom you have received orders: if he comes to you, welcome him with open arms).

Principle: When believers reach supergrace, pettiness, pride, vindictiveness, implacability, controversy and conflict are blotted out. And as individuals as well as groups they always face the same crisis that we will face: doctrine was here before we came; doctrine will be here after we are gone. Evil was here before we came; evil will be here after we are gone. We cannot change doctrine but doctrine can change us; we cannot change evil but evil will change us. If you are minus doctrine you will be influenced by evil and you will always do the right thing and the right thing will always be self-righteousness, and you will fade into oblivion. Or you will always with doctrine do the right thing and the right thing will be grace, the ministry of refreshment.

Another one in the Philippines against the Japanese. He killed 70 Japs in one hour and wounded about 140. A team of Americans including a Private Reese. Somewhat confused about this one.

Colossians 4:11 Jesus, who is called Justus, also sends his greetings. These men are the only Jews among my fellow-workers for God’s kingdom; they have proved to be an encouragement to me,...

Verse 11, we begin with the adjunctive use of the conjunction kai which includes Joshua the lawyer as the third Jewish Christian in Rome who is sending his greetings to the Colossian church. But there is more than a salutation, in effect this is the roster of supergrace believers among the Jewish Christians in Rome at that time. His name “Jesus,” I)hsouj, is actually taken from the Hebrew “Joshua,” and that is what we will call him.

“which is called” is the present passive participle of the verb légô (λέγω) [pronounced LEH-goh], a very common verb having two or three meanings all having to do with speaking. The present tense is an aoristic present for punctiliar action in present time. The aoristic present indicates that this is what they are now calling a man by the name of Joshua. The passive voice: Joshua receives the title as a lawyer defending Paul in the Roman court when no one else would. The participle is circumstantial to indicate that Joshua is Paul’s legal representative in his trial before Nero. Translated therefore: “Joshua who is called the just [a technical word here for the fact that he was a lawyer]”

“Justus,” Ioûstos (Ίοστος) [pronounced ee-OOCE-toss] which indicates not his name but his function. He was a barrister in Rome and as a lawyer he had the courage to stand up and defend the apostle Paul when no one else would touch Paul. He was a hot potato and to be associated with him meant the possibility of persecution and execution.

“who are of the circumcision” indicates that they were Jews by race and they are now believers by new birth.

“These only” is the nominative plural from the demonstrative pronoun houtos emphasizes that only these three men out of the tremendous number of Jewish believers in Rome were in supergrace status and the only ones who were standing by the apostle Paul.

“fellowworkers,” sunergós (συνεργός) [pronounced soon-er-GOSS], co-workers; “unto the kingdom of God,” the preposition eis (εἰς) [pronounced ICE] is translated “with reference to the kingdom of our God.” Because the apostle Paul was persona non grata in the Roman empire — in other words a very controversial person — most of the Christian Jews had deserted him and only these three had stood by him during this difficult time.

“which [are of such a category],” the nominative masculine plural from the qualitative relative pronoun hostis. The qualitative relative pronoun emphasizes that these are not just Jewish believers in the minority but they are supergrace believers, probably making them every much in the minority in that way as in any other way. They are stand-outs, they are different from anyone else around them. Therefore the characteristic quality of supergrace is emphasized in contrast to the rest of the Jewish believers in Rome.

“have been,” the aorist passive indicative of ginomai which means to become, “have become.” The aorist tense is a constantive aorist, it gathers into one entirety the action of the verb. That is, supergrace believers becoming a comfort to the apostle Paul in his adversity. The passive voice: this is a defective verb. That means it is an irregular verb, it is passive in form but it is active in meaning, and three supergrace believers produce the action of the verb. They stand by the apostle Paul, they offer him comfort. It is a beautiful picture of the fact that people are often very lonely when they are serving the Lord the way the apostle Paul is. The declarative indicative views the action of the verb from the standpoint of reality.

“a comfort,” the word for comfort here is the predicate nominative of parēgoría (παρηγορία) [pronounced par-ay-gor-EE-ah]. It meant comfort, consolation and encouragement.

“to me,” dative singular indirect object from the personal pronoun egó (ἐγώ) [pronounced eg-OH]. One person is standing alone at this time and they are a great source of blessing and comfort to him. The dative of indirect object indicates that the person Paul is the one in whose interest they are performing their acts of encouragement and comfort. The verb is close to a dative of advantage.

Colossians 4:11 Also Joshua who is called Justus [a lawyer], they who are from the circumcision [Jews by birth, royal family by regeneration}. These are the only co-workers with reference to the kingdom of God, who as a category of supergrace believers have become a source of encouragement to me.

These are 3 men who were completely and totally relaxed and they had a proper set of values.

In verses 12-14 we have a roster of the Christian Gentiles in Rome who are standing by the apostle Paul.

Colossians 4:12 Epaphras, who is one of you [See 1:7; 4:9], a slave of Christ Jesus, sends you his greetings. He always struggles in his prayers on your behalf so that you will remain mature and be fully convinced [that you are living] by all that God wants [for your life],

Verse 12, the first of these is Epaphras. He is mentioned in three passages: Colossians 1:7; 4:12; Philemon 23. Epaphras was the pastor of the Colossian church, 1:7. He was a “faithful minister” and the reason for this was that he constantly taught the Word of God. In Philemon 23 it is indicated that Epaphras is now in Rome sharing Paul’s imprisonment. Epaphras as the pastor of the Colossian church, having come to Rome, now finds himself also caught up in Paul’s problems. He has been made a prisoner. Apparently the Romans were suspicious of him, thinking that he was dangerous to the Roman empire, seizing quite a few people associated with Paul. They were afraid that Paul was going to start a revolution. They didn’t understand that Paul would never dream of starting a revolution. Paul just taught doctrine that turned the world upside down. Paul didn’t believe in revolutions. This explains why Epaphras had not come back to his pastorate. Epaphras was retained as a witness is Paul’s trial. Eventually he would be released with Paul and returned to Colosse, and he would die in the ministry at Colosse, a martyr executed by the Roman empire.

“who is one of you,” literally, “who is one from among you,” one unique person. We have ek here plus the ablative which is “one from the source of you.” He was unique.

Bob is a slave to the Lord Jesus Christ and to the Bible. It does not matter how he feels; that is the way it is. Bob is a slave and he likes it that way. There is still slavery in the south. It is a voluntary type of slave. It is very honorable to be a slave. The 20^th century has the wrong attitude towards slavery.

“a servant of Christ” is literally, “a slave of Christ,” doulos (δολος) [pronounced DEW-loss] Xristou Iêsou. The pastor is the servant of the congregation in the sense of providing spiritual food, but to be the servant of the congregation you have to be the slave of the Lord Jesus Christ.

“saluteth you,” present active indicative of aspazomai (ἀσπάζομαι) [pronounced as-PAD-zom-ahee] which means to salute, to greet. He salutes his congregation because during his absence they have been remaining faithful to the Word of God. He recognizes the nobility of his congregation, the tremendous way they have handled the situation in his absence. The word “you” should be “you all.”

“always,” the adverb pántote (πάντοτε) [pronounced PAHN-toht-eh] means “at all times.” In other words, Epaphras was consistent in whatever he did. Stability, then, is the key to anyone who is faithful. Stability of soul comes from that inner residency of Bible doctrine, and stability is the great thing which is honoured in these closing verses.

“labouring fervently” is the present active participle from the verb agōnízomai (ἀγωνίζομαι) [pronounced ag-oh-NIHD-zohm-ahee]. This is actually an athletic term for competition, it means to contend in the Olympic Games . It is also a military term, it means to fight in combat. Epaphras is fighting for them while he is away by praying for them, when he is there he is fighting for them by teaching. The retroactive progressive present denotes what has begun in the past and continues into the present time. Epaphras is fighting on behalf of them in prayer, he is separated from them and prayer is the way he maintains contact. The active voice: Epaphras the absent pastor produces the action of the verb. The participle is circumstantial.

“for you” is hupér (ὑπέρ) [pronounced hoop-AIR] plus the ablative and it means “on behalf of you.”

“in prayers,” literally, “by means of prayers”: en plus the instrumental of proseuchê (προσευχή) [pronounced pros-yoo-KHAY]. We have a definite article here which is used as a pronoun, “his prayers.”

“that” introduces a final clause, hina (ἵνα) [pronounced HEE-na] plus the subjunctive. The final clause denotes purpose, goal, aim.

“ye may stand,” aorist active subjunctive of histêmi (ἵστημι) [pronounced HIHS-tay-mee], used here in the military connotation of holding one’s ground. There will be times when you are away from Bible teaching, when there is no way that you can get it. That is called holding your ground, when you are thrown on your inner resources of doctrine to sustain you. The aorist tense is a culminative aorist, it views the fact that many of his congregation had reached supergrace status before Epaphras departed and they are holding there. The active voice: supergrace believers in the congregation of the Colossian church produce the action of the verb. The subjunctive mood goes with hina (ἵνα) [pronounced HEE-na] in order to introduce the purpose. It is our purpose to always hold your ground.

“perfect” is not correct. It is the nominative masculine plural of téleios (τέλειος) [pronounced TEHL-i-os] and it should be translated “mature ones.”

“and” should be translated “also”; “complete,” perfect passive participle of plêroforeô which means to fill completely, to fulfill. It is a synonym for plêroô (πληρόω) [pronounced play-ROH-oh], it means to fulfill your life here in the perfect sense of holding the high ground of supergrace. The intensive perfect emphasizes the existing results which fall into two categories in this perfect tense. a) Temporal blessings which are spiritual and material. b) Dying blessings.ll of these come from completing out your life on the high ground. The passive voice: the supergrace believer receives the action of the verb through doctrine in the soul, through holding the high ground. The participle is circumstantial and it should be translated, “having been completely filled up in all [literally, By all].” “in all,” en plus the instrumental of pas, “by all [doctrine].”

“the will,” this is a locative of sphere from the objective connotation of thelêma (θέλημα) [pronounced THEHL-ay-mah], and it means what is willed.

“of God,” ablative of source for theos (θεός) [pronounced theh-OSS] should be “from God.”

Colossians 4:12 Epaphras, who is one of you, a bond slave of Christ Jesus, salutes you; at all times he is contending on your behalf by means of his prayers, in order that you mature ones [supergrace believers] may hold your ground, also being completely filled up by all doctrine which is what is willed from our God.

Colossians 4:13 For I testify about Epaphras, that he has worked hard for you, and [also] for those people in Laodicia and Hierapolis. [Note: These are towns close to Colosse],

Verse 13, “For” is the inferential use of gar; “I bear him record [testify],” martureô (μαρτυρέω) [pronounced mar-too-REH-oh], present active, which means to give a solemn testimony, to be under oath and give a testimony. The aorist present denotes punctiliar action, testimony under oath. Paul is giving the testimony. The indicative mood is declarative for a simple statement of fact. “For I testify with reference to this same one [Epaphras].”

“that,” hóti (ὅτι) [pronounced HOH-tee] after words of judgement or evaluation. The apostle Paul is now permitted to give an evaluation.

“that he hath,” present active indicative of echô (ἔχω) [pronounced EHKH-oh]. This is retroactive progressive present, “he keeps having.” The active voice: Epaphras produces the action and the declarative mood here is historical.

“a great zeal,” the word for “great” is polus,polos (πολύς,πολλός) [pronounced poll-OOS], “much.” The word for “zeal” is ponoj and it doesn’t mean zeal, it means “pain” or “distress.”

“for you,” hupér (ὑπέρ) [pronounced hoop-AIR] plus the ablative, “on behalf of you.”

“and them in Laodicea,” the adjunctive use of the kai should be translated “also”. Then we have a definite article used as a demonstrative pronoun, “also those.” Then we have prós (πρός) [pronounced pros] plus the locative for Laodicea.

“and them in Hierpolis,” this is the adjunctive and it should be “also those in Hierpolis.” Hierpolis means the city of Hera. It had now become a famous medical centre.

“and them in Laodicea,” the adjunctive use of the conjunction kai plus the definite article used as a demonstrative pronoun, plus pros plus the locative of Laodíkeia (Λαοδίκεια) [pronounced lah-od-IK-i-ah]. It should be translated, “also those in Laodicea.” This was named after a gal who was a hell-raiser and a poisoner. At this time, it was a prosperous city on a main road. They have a pastor who will not teach doctrine.

“Hierapolis” is another medical centre famous for its baths. Another city named after a woman. Hera was the amazon queen, the original women’s lib, a great woman athlete. The Amazon women are not myths, although there are myths about them. Their water was called Plutonium, which means it was right out of Hades, it was so hot.

Bob talks about Tombstone. All of these open mine shafts, so you do not walk around there drunk. One of the great reservoirs of water there.

Colossians 4:13 For I testify with reference to this same one [Epaphras], that he keeps on having much distress for you, also them in Laodicea, also those in Hierapolis.

60 02/19/1975 Colossians 1:7; 4:12 Doctrine of DIAKONOS, pastor–teacher (pt.1–4) Two months have passed since the last lesson in Colossians. There was apparently a special right in here.

Before prayer, Bob sets up the ground rules. If you cannot sit still, go out during the silent prayer.

There are two pastors we want to study in this passage. The first is Epaphras the pastor of Colosse, and the second one is found in verse 17, Archippus (Άρχιππος) [pronounced AHR-khip-poss]. One man is viewed by Paul as being successful, the other as a failure.

We first hear of Epaphras in Colossians 1:7 where is says, “As you have been taught from the source of Epaphras, our beloved fellow servant, who is a faithful minister of Christ on behalf of you.” Nothing greater could ever be said for a pastor than this. God has not called any one of us as pastors to be brilliant, to be scintillating, to be celebrities in the human sense, to be successful by human standards, to be some kind of an unusual person in some aspect of life. God has called every pastor to be a plugger, to be steady, to be faithful. For the word “minister” in 1:7 we have the word diakonos (διάκονος) [pronounced dee-AK-on-os]. As it is used here it refers to one of many many meanings, a pastor-teacher. it is used in the sense of being the servant of the Lord and therefore the chef for the congregation. He serves them doctrine.

One of them is seen as being successful; the other is seen as a failure. God has called every pastor to be a plugger, and to study and to teach, whether anyone shows up or not. God provides the hearers. John the Baptizer did everything wrong. A group in CA said, for a fee, they would give him a good public relations image. “To hell with that.”

How do you go out in the middle of nowhere and teach? John the Baptizer knew what to do. John had a terrible personality and he probably did not look very good. He did not know how to make people feel wanted. He spotted the pharisees and he called them vipers, snakes. He never wrote a letter saying, “We were happy to have you in the desert today.” He knew what it was like to be a plugger. He was a prepared man; he was therefore a voice. He would provide his congregation. There is no substitute for study and teach. God could take a hymnal and make a better preacher out of it than any other person could be; but he uses people, all who are flawed.

No basis for calling any pastor-teacher reverend. Bob has only used this word once or twice and this is when he was stopped for speeding and the cop looks like he might be religious.

Epaphras is called a epískopos (ἐπίσκοπος) [pronounced ep-IS-kohp-oss].

Epaphras was called a minister in the scripture and “minister” is a correct term. Also, “pastor” is a correct term. “Bishop” is not really a correct translation of epískopos (ἐπίσκοπος) [pronounced ep-IS-kohp-oss]. It means “overseer.” it indicates authority, nothing more. Epaphras was said to be in Colossians 1:7 a faithful minister. The reason is found in the aorist active indicative of the verb manthanô (μανθάνω) [pronounced mahn-THAHN-oh] which means to teach. It means to be a prepared teacher, and that is much more important. This is a constantive aorist, it gathers into one entirety the faithful teaching, the plugging, of Epaphras, “as you have been taught.”

The Doctrine of the Pastor-Teacher (revamped)

1. Since every believer is a priest, as well as being born into the royal family of God, it is important to understand the system of authority authorized by God. The system authorized by God for spiritual growth and progress in the church is found in one surviving gift (originally there were apostles, there are none today). The only communicating gift inside the local church is the pastor-teacher. There is one specialized communicating gift outside of the local church, the gift of evangelism, but an evangelist has absolutely no authority in the local church.

a. There are two basic categories of authority in the Church Age: overt authority, which includes the divine delegation of authority to the royal priest in the form of the Word of God. The pastor-teacher is the communicator of the Word and therefore the overt authority in learning doctrine is the pastor-teacher; secondly, there is the inner authority which is the function of the believer’s soul with doctrine resident in the soul.

b. The function of the pastor-teacher brings together the two basic systems of authority: Bible doctrine transferred to the individual believer by means of pastoral teaching of the Word. he teaches the Word [his authority]; he teaches with authority.

c. Consequently, the pastor-teacher is a spiritual gift sovereignly given by the Holy Spirit at the point of salvation, completely and totally apart from any human merit. Like everything else it is a grace operation. Pastors are not special or deserving of their gift. Mother prayed he would be another moody; or it was a stormy night, and lightning struck nearby, and God said, “Get into the ministry.”

d. The pastor-teacher teaches through the ear-gate.

e. The spiritual gift provides both the ability and the authority to communicate doctrine to the congregation — via monologue; there is no place for dialogue, no place for “sharing.” One person speaks, everyone else listens.

f. The gift of pastor teacher, like all spiritual gifts, is bestowed on the principle of grace and is bestowed at salvation. The gift is restricted to male members of the royal family and is based on the sovereign decision of God without regard to stereotype personalities. There is no such thing, therefore, as “surrendering to preach.,” or dedication to full-time Christian service. It is having a spiritual gift and being in a congregation where doctrine is taught, so that you grow up spiritually. And with spiritual growth comes the awareness of the spiritual gift. That is the only way anyone ever discovers his gift. It is amazing where the gift resides. If you are a male and God the Holy Spirit gave you the gift, so, sooner or later, you will discover it.

2. Nomenclature:

a. The authority of the pastor comes under the Greek word presbuteros (πρεσβύτερος) [pronounced pres-BOO-ter-oss]. Every pastor is a presbuteros (πρεσβύτερος) [pronounced pres-BOO-ter-oss]. “Presbyterian” is a transliteration of this word. It is translated generally by the word “elder” and there is only one in each local church. There may be fifty local churches in an area and therefore fifty elders. Unless a church has a pastor-teacher it does not have an elder, and there is no such thing as plurality of elders. There is only one “old man” and old man means the one in authority. Presbuteros (πρεσβύτερος) [pronounced pres-BOO-ter-oss] means the one who has the authority, 1Timothy 5:17, 19; Titus 1:5; James 1:5; 5:14; 1Peter 5:1. The worst conspiracies occur under a plurality of elders. There is just one old man.

b. The function of the pastor, poimên (ποιμήν) [pronounced poy-MANE] kai didaskalos (διδάσκαλος) [pronounced did-AS-kal-oss]. The kai here merely hyphenates; it is “pastor-teacher.” This is taken from Ephesians 4:1. The literal translation: “and others, pastor-teachers.” This is a spiritual gift which emphasizes the function and the authority. This is another authority word. This time it isn’t “elder” or presbuteros (πρεσβύτερος) [pronounced pres-BOO-ter-oss], it is “shepherd.” He is the shepherd-teacher. A pastor is a shepherd, with emphasis on the feeding ground. Every pastor is a shepherd with a flock. Why don’t we have presbuteros (πρεσβύτερος) [pronounced pres-BOO-ter-oss]-teacher? For the simple reason that the old man sits up there and gives the orders — absolute authority, but the shepherd kicks butts! That is exactly what the teaching of the Word of God does. Sheep are very contrary and very stupid with no sense of direction. They stink. They are weak and helpless, always wandering off somewhere. Everything about them is stupid and irrational. Therefore they have to be kicked into line and kept in line. They have to be protected (they’re dumb). That is the job of the pastor and all of this is accomplished through teaching.

c. Epískopos (ἐπίσκοπος) [pronounced ep-IS-kohp-oss]. It is translated bishop but it means an overseer. But that isn’t quite correct either. It means a policy-maker in a big estate. So epískopos (ἐπίσκοπος) [pronounced ep-IS-kohp-oss] emphasizes the pastor as a policy-maker. You can’t study the Word of God day in and day out without coming to firm conclusions about policy. Therefore the pastor is the policy-maker, Philippians 1:1; 1Timothy 3:2; Titus 1:7.

d. The administrative function of a pastor, diakonos (διάκονος) [pronounced dee-AK-on-os]. This does not mean that he handles administration, it means that he gets people to handle administration.

3. The purpose of the pastor-teacher, Ephesians 4:12,13. “For the purpose of training and equipping the saints for combat,” the first objective is preparing the royal family for the angelic conflict. This is accomplished by teaching, “for the purpose of the vocation of the ministry,” with Bible doctrine as the inner dictator of the believer’s soul, with an altar of the soul established, the believer on the basis of that doctrine can find his area of ministry — for the purpose of the edification of the body of Christ, until we all [members of the royal family] have attained the goal [spiritual maturity; supergrace] because of the consistency of doctrine, and epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] of the Son of God,” no one ever loves Jesus Christ until they know Him, and you must have epignôsis (ἐπίγνωσις) [pronounced ehp-IHG-noh-sis] of the Son of God before you can be occupied with the person of Christ, “with reference to a mature nobleman,” it is the objective of the pastor-teacher through the teaching of the Word to bring each one of his congregation to the point of being a mature nobleman, “to the standard of maturity which belongs to the fullness of Christ.” In other words, there is a standard that can only be achieved by maximum doctrine in the soul. The pastor is the communicator.

4. The function of the pastor-teacher, Ephesians 4:20,21, “But you [members of the royal family of God] have not been taught this manner in Christ, inasmuch as you have begun to hear him, and have been taught by him, since doctrine is in the Jesus.” The teaching of the Word of God therefore fulfills the principle of giving us the minds in Christ. With that in mind we have certain words, such as didaskô (διδάσκω) [pronounced did-AS-koh]. It is always used of one person teaching a group, in a group. No one-on-one. The public assembly of the local church is the classroom in this dispensation. Note: There is no spiritual growth outside of the local church. Part of spiritual growth is the academic authority, and this is why no one ever grows up in any service organization. You do not grow up in a service organization. No one is going to grow up apart from a local church. Fundamentalism has umpteen organizations outside of the church. They are all gimmick people; they are divisive; they are not Scriptural. The pastor is the only communicator in the local church. The public assembly of the local church is designed by God to provide privacy for each member of the royal family. That is why it is set up this way. The local church may fail here but the principle of the local church is privacy. Privacy is the only way to learn. The only time that it becomes necessary not to give people their privacy is when they are troublemakers. Always a pastor must know his troublemakers. He must communicate [monologue] to a group. Personal time with members of the congregation is an intrusion upon the freedom and privacy of the priesthood and it results in pastoral dictatorship through personal coercion, bullying, overpowering salesmanship, and it violates the right of the royal priesthood to live his life as unto the Lord. The pastor-teacher must be a plugger; and is a student of the Word. Notice two things that are missing. A pastor is not promoter and he is not a counselor. There is a legitimate place for counseling but he is definitely never a promoter and he does minimal counseling. [End of lesson #60 and beginning of lesson #61]

5. The appointment of the pastor-teacher. The pastor is appointed at the point of salvation, and only males. No one at the point of salvation is aware of it. The individual becomes aware of it as a result of spiritual growth. It is the function of the Holy Spirit to decide who gets the gift. The gift is bestowed on the basis of God the Holy Spirit determining how many people are going to be positive in any generation, where and how, and under what circumstances. God has chosen to make pastors out of men, out of all sorts. They are pluggers. It is better to plug than to be the brilliant one. A lot of men from Berachah Church have not caught on to this yet. They want to set up a taper’s room. They also get their group together to publish right away. Your job in the pastorate is to plug, plug, plug. It is the flash in the pan that goes down.

6. The principle of right pastor/right congregation is found in 1Peter 5:2 (shepherd the flock of God that is among you, exercising oversight, not under compulsion, but willingly, as God would have you; not for shameful gain, but eagerly;...). The highest honor and the noblest profession in the world is to communicate the Word of God. A pastor should never take any guff off of anyone at anytime.

a. You rear your own children. Bob remembers when Bobby decided to go dance. “Have you had any lessons?” “No, sir.” “What are you planning to do?” “I will just go out there and fake around.” “Let me know how that works out.”

b. Generally speaking, if there is someone teaching Bible doctrine where you are, then that is your right pastor.

c. This is apparently a pastor’s conference. Bob appreciates their excellent manners.

d. What would happen if any of the 40 employees at T&P if they got a million dollars, what would they do? Sometimes, money does not change your lifestyle. A man who lived on skid row was a millionaire many times over, with a mansion. He stayed on skid row most of the time; his servants lived at his house.

e. It is extremely important for the minister to have that enthusiasm for the Lord and for His Word. When a man is enthusiastic about the Word of God, God will provide the hearers. When you find your right pastor, you will hate him and sometimes you like him and sometimes you don’t. You don’t like her personality. But you find out, this is not the issue.

7. The concept of the pastor as the total product of grace is found in 1Corinthians 15:10 (But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.). Paul makes it very clear that it is a grace type of labour. Ephesians 3:7 Every pastor owes his ministry to the omnipotence of God, and that only. 1Timothy 1:12-16, the only thing that grace can use is a plodder: “faithful.” Spiritual growth is based upon consistent teaching, day in and day out.

a. Paul was the 12^th Apostle. He was the greatest of the Apostles. But he always understood that he was a product of grace.

b. All divine love is based upon God’s justice and righteousness.

c. Paul was the greatest killer of Christians. People were afraid to go hear him, being feared.

d. Good sermons many not exist until you have given 3 or 4000 of them.

e. Bob’s pulpit is a medicine cabinet. Spiritual growth is based upon consistent teaching day-in-and-day-out. He’s been a pastor at Berachah for 25 years; and he thinks that he has kind of mellowed.

f. The pastor-teacher is a demonstration of God’s patience.

8. There are many passages on the pastor: Ephesians 3:7-10; Colossians 1:23-29; 1Timothy 2:24-26; 3:1-9; Titus 1:6-9.

9. The authority and concept of the pastor, Hebrews 13:7,17 (Remember your leaders, those who spoke to you the word of God. Consider the outcome of their way of life, and imitate their faith...).

10. The reward of the pastor, Hebrews 6:10 (For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do.); 1Peter 5:4. The wreath of glory is the exclusive decoration in eternity for the pastor-teacher. Remember that the reason for this particular award is faithfulness in studying and teaching. The soul is the battlefield in the angelic conflict, and if you are faithful in studying and teaching this issue will become clear. Doctrine was here before we came; doctrine will be here after we are gone. Evil was here before we came; evil will be here after we are gone. The issue with every member of the congregation, as well as the pastor: Are you influenced by doctrine? Are you influenced by evil? Notice that sin is not an issue. Sin was solved at the cross; sin is handled by rebound. The issue is doctrine versus evil. Doctrine is the manifestation of the genius of God; evil is the manifestation of the genius of Satan. David was influenced by doctrine and blessed; Saul was influenced by evil and cursed. Verse 12a: “faithful minister,” pistós (πιστός) [pronounced pis-TOSS] diakonos (διάκονος) [pronounced dee-AK-on-os].

61 02/20/1975 Col. 4:12a Doctrine of the pastor–teacher (pts.5–10); faithfulness

Bob was at an advanced flying school. When cadets went there, they thought they were to very best; that they had already arrived. Bob brought them out and gave them a discussion on discipline. They were taken to a dusty area for pushups and laying on their backs. Bob gave them a chance to get back at him playing football.

One guy, Gene Johnson, was from that era and Bob thought that he had died when shot down. But he is alive and well, and has become a believer. And with Bob tonite.

It will take us awhile to get past Epaphras and his name. Not many have named their children Epaphras; they always name their children Timothy. All kinds of false propaganda. It was the Apostle Paul who led Timothy to the Lord. The day-in-day-out time in the ministry, there is no one like Epaphras. He is a pistos diakonos.

“Epaphras who is one of you,” ho ek humôn (ὑμν) [pronounced hoo-MONE]. We have e)k plus the ablative plural of the personal pronoun su. In the Greek the definite article is used for the pastor, the communicator, and the definite article usually becomes a demonstrative pronoun. But when it comes to the congregation the Word of God is consistent. The congregation is always described in terms of a personal pronoun, a plural personal pronoun. Every member of the congregation is important to the Lord and members of the congregation are entrusted to an under-shepherd, the pastor-teacher. Therefore, always remember that the pastor who bullies, the pastor who confuses his congregation, the pastor who gets one-on-one and pushes them around, the pastor who is a tyrant and not a true pastor, this man will be disciplined double by the Lord. The Romans had seized Epaphras but Paul says he is “one of your number,” or “one from among you.”

“a servant of Christ,” doulos (δολος) [pronounced DEW-loss] which is a bondslave. The pastor is the doulos (δολος) [pronounced DEW-loss] of Jesus Christ.

Slavery is the best form of living, if your master is enlightened. Bob is a slave for life; it is very simple and this is the way that it should be.

Service is an honorable profession. Some of the greatest people in the world are servants. It is hard to get good servants today because everyone thinks it is beneath them. Bob can have more affability with a waiter than with a CEO.

Bob has only had two professions. There is nothing wrong with being a servant or a pastor. He is one or two points below a maid or a waiter. Too many of you pastors think that you need to break out. There are all kinds of traditions that you need to overcome, and study and teach.

62 02/21/2975 Col. 4:12a Doctrine of the grace provision for learning Bible doctrine

This is a continuation of the 1975 Pastor’s Conference. This is all about the pastor-teacher and about the spiritual growth of the congregation.

Colossians 4:12a Epaphas, who is one of your number, a bond slave, of Christ Jesus...

“saluteth” is a verb, the present active indicative of the verb aspazomai (ἀσπάζομαι) [pronounced as-PAD-zom-ahee]. The present tense is an aoristic present, it is used for punctiliar action in present time. The aoristic present has the concept here of a quick greeting, a recognition of men of honour and integrity, a recognition of authority. Epaphras recognizes his own congregation.

The Romans had several salutes. Our salute is patterned after the Germans. Bob gives a number of salutes by demonstration. Also some cadet adjustment under unusual circumstances.

“you” is the accusative plural direct object of the personal pronoun. The personal pronoun is used for the congregation; and demonstrative pronoun used for the pastor-teacher. When the pastor is present, he teaches them; when he is absent, he recognizes the results of his teaching.

Transferring Bible doctrine from the Scriptures and placing it into the spirit of the believer is a grace operation all the way.

The Grace Provision for Learning Doctrine

1. The formation and the preservation of the canon of scripture. We must have a text book of absolute authority. This includes the mechanics of inspiration as well as the faithfulness of God in protecting the canon. The canon has been under constant Satanic attack since Moses picked up his pen and under the ministry of God the Holy Spirit began the book of Genesis. Right down to the present time the Word of God is the most attacked book. But because of the grace of God and the power of God we have always, and abiding forever, the Word of God. The result is that the 20th century believer has the canon intact, preserved the original languages of scripture, and the meaning of any passage is perspicuous today as it was 2000 years ago. The idea that something is obscure and cannot be understood is ludicrous. Because someone can’t handle it it doesn’t mean that it is there to be hidden. All portions of the Word of God are designed to be understood. The Word of God is divine revelation and there are no passages too difficult to comprehend. The 20^th century believer has the Word of God that is available to him, and all that is found there is designed to be understood. Peter said there were things that he did not understand, but that you could go to Pauline letters for clarification. Easiest Greek that Bob ever saw was in the book of Revelation. The tough books are Hebrew, Daniel and Isaiah. We cannot understand this textbook. God designed for the pastor-teacher to dig out the information for us. A supergrace believer can handle many portions of the Word. You need first to have a command post established in the soul. Never a time when you can live without a pastor-teacher. Every time that you read and book and think you are an expert, then you are not. The pastor-teacher are the communicators of the Word of God; they are the final authority in their church. You need a pastor for spiritual growth; but not necessarily one to get married. The pastor-teacher is dependent upon the canon of Scripture.

2. Divine authorization for a classroom. The local church is the classroom for learning Bible doctrine and therefore it is the place for assembly of all believers in a specific geographical area. It includes a pastor as an absolute ruler, deacons as administrators, and a congregation which is to be benefitted by the study of the Word of God. All worship is centered around learning doctrine, therefore strict academic discipline is enjoined. The royal family of God assembled in the local church are students without portfolio.

3. The provision of a right pastor. The spiritual gift of pastor-teacher provides both the ability and the authority to communicate the Word of God via monologue. The gift of pastor-teacher, like all spiritual gifts, is a grace gift from God the Holy Spirit. There is only one way under God by which any believer ever has spiritual growth. There must be the Word of God, there must be a pastor teaching the Word of God, and there must be a local church. That means everything outside of the local church cannot bring about spiritual growth.

a. Bob looks back and realizes that he could have gotten into more fights, had he talked about becoming a pastor teacher, and that would have started some fights.

b. Bob’s father derided him when he told him that he was going into the ministry.

c. No one gets the gift of pastor-teacher by asking for it.

d. If you have the gift of pastor-teacher, you will not succeed at doing anything else it is like Jonah, you cannot run far enough away. It is misery if you do not act upon knowing that you have this gift.

e. There is no such thing as surrendering to preach; and no such thing as dedicating the full-time Christian service.

f. There must be the Word of God, there must be a pastor-teacher teaching the Word of God, and there must be a local church. Nothing else can bring a believer along to maturity. That is the only way to grow up.

4. The royal priesthood of the believer is necessary for learning doctrine. In this dispensation there exists a universal and royal priesthood, and that is why it is so important to stress the authority of the pastor-teacher because his whole congregation is made up of royalty. The minute you believe in the Lord Jesus Christ you are not simply a child of God, you are a royal family. You are royalty forever and you live in the palace forever. Royalty can be very hard to handle. The royal priesthood demands special consideration. The purpose of the priesthood is for privacy is reception of doctrine. The only way you can have privacy in the reception of doctrine is to be in a group. Principle: Every royal priest must construct his own altar of inner residency of doctrine. No one-on-one teaching. One-on-one is social life; not spiritual life. When you come into Berachah Church, you have privacy, you are one of a group. Bob allows for privacy in the church. Those in front of Bob as a group is a member of the royal family.

a. It is easier if you allow others privacy.

b. It is easier if you bathe or where deodorant.

c. No visitors’ cards.

d. No such thing as sharing.

e. No substitutes for spiritual growth. Every individual priest must construct his own altar in his own soul.

5. The ministry of God the Holy Spirit. The aristocracy of the believer’s priesthood is related to the ministry of God the Holy Spirit who at the moment of salvation does five things for every believer. The one which makes us royalty is the baptism of the Spirit, the means by which each one of us enters into union with Christ. At the point of salvation God the Holy Spirit not only regenerates but He at the same time baptizes each one of us into union with Christ, indwells us, seals us, and provides for each one spiritual gifts. For the first time in history throughout the Church Age the believer’s body is indwelt by the Holy Spirit as a sign of royalty. The indwelling of the Holy Spirit, therefore, begins the whole system. The filling of the Spirit is an experience of God the Holy Spirit controlling the soul. It is this experience that gives us objectivity in learning the Word.

6. The provision of the human spirit. The unbeliever is dichotomous, having a body and soul. The born-again believer becomes trichotomous, having a body, soul and spirit. The human spirit is an immaterial part of the believer and it is the basis for storing Bible doctrine as well as processing it. The ministry of God the Holy Spirit to the believer’s human spirit is the basis of spiritual perspicacity.

7. The laws of divine establishment are designed for the believer to learn doctrine. Under the laws of divine establishment the national entity protects the freedom and the privacy of the local church. The system of authority which exists throughout the laws of establishment demands orderly function within the local church, and when a nation functions under the laws of establishment the local church is protected, church and state are always kept separate; and yet, the state takes the responsibility of protecting the privacy of the local church and permitting the local church to function under the Word of God so that believers can grow spiritually. The believer who rejects the authority of the police officer will also reject the authority of the pastor-teacher. All of the authorities go together. The policeman stands or falls with the divine establishment authorities. All of our freedoms are found with the police and the military.

8. The principle of grace in human anatomy.

a. The very concept of being able to breathe. Bad people, good people, etc. People are breathing the air. God does not penalize people. God sets up a very fine traffic system. In order to live, we must have oxygen in the blood. The column of air goes down, hits...and goes down into the lungs.

b. Eating food is a grace function. Your food goes into your stomach and not into your lungs. Even if you are out of fellowship, your trachia is shut off. That keeps the food out of your lungs.

c. Atheists say that there is no God. “I will put my watch on the table and give God 5 minutes to strike me with lightning.” The ability for that person to live and breathe and think is all God’s grace.

d. Our brains prints neutrons; but in order to have that, we have to have sugar derivatives which allow for this.

Colossians 4:12a Epaphas, who is one of your number, a bond slave, of Christ Jesus...

The next word is an adverb, pántote (πάντοτε) [pronounced PAHN-toht-eh], it means “always.” It means that Epaphras is a noble man. He is consistent in whatever he did. He was faithful in teaching doctrine when he was there, when he is away he always sends a greeting or a salute, and he always throws up a prayer for his congregation. He is stabilized. Stability is the key to any faithful type person and stability is the key to being a pastor because stability means consistency, consistency means to be a plodder, a trudge. “Always” is pántote (πάντοτε) [pronounced PAHN-toht-eh], meaning at all times. This adverb indicates the great consistency of Epaphras and the importance of being consistent in the communication of the Word. Epaphras is in Rome and a long way from his congregation but he can still contend for them.

The English language is a very elusive language. Words change their meaning every 25 years, depending upon its usage. It is absolutely impossible to communicate often in English. Very poor use of suffixes very poor conjugations.

An example, whiskey. The word has a Celtic origin. Bob discusses what liquor is produced from what; and where. Now if someone asked you what you learned in Bible class tonite,...

pántote (πάντοτε) [pronounced PAHN-toht-eh]; the importance of being consistent in studying and teaching.

Pastoral theology in Dallas seminary; and said the pastor ought to visualize where someone is sitting most of the time and go there and pray for them. Then go to another place where someone else sits and prayer for them.

There was a slot in the door, and messages would be dropped with a few dollars. People would call Bob long distance and ask to pray for them, and he would say, I won’t. Then they would stop weeping and say, “What do you mean?”

Epaphras was faithful. Here, he is in Rome. “labouring fervently” is a present active participle of the verb agōnízomai (ἀγωνίζομαι) [pronounced ag-oh-NIHD-zohm-ahee]. This is an athletic term for contending in the Olympic Games and also in the sense of fighting in combat in a military situation. It is derived from the Greek word agôn (ἀγών) [pronounced ag-OHN] which means a stadium or a combat situation. This means to fight or contend. The retroactive progressive present or the present tense of duration denotes what was begun in the past and continues into the present time. Epaphras is fighting on behalf of his congregation and he is using one of the greatest weapons of all: prayer. The active voice: Epaphras as the absent pastor produces the action. The participle is circumstantial.

“for you” is the preposition hupér (ὑπέρ) [pronounced hoop-AIR] plus the ablative of the personal pronoun su. This should be translated, “at all times fighting on your behalf.”

“in prayers” is the weapon, the preposition en plus the instrumental of the definite article, plus the instrumental of the noun proseuchê (προσευχή) [pronounced pros-yoo-KHAY]. It should be translated, “by means of his prayers.” The definite article is used as a personal pronoun.

“that” is the conjunction hina (ἵνα) [pronounced HEE-na] and it introduces a final clause. It should be translated “in order that.”

“ye may stand” is the aorist active subjunctive of the verb histêmi (ἵστημι) [pronounced HIHS-tay-mee]. It is used here in the military connotation of holding one’s ground. The aorist tense is the culminative aorist, it views the fact that many in his congregation have reached supergrace status because of his faithful teaching. The fact that he has so many mature believers in his congregation and in the fact that Paul is not critical of the Colossians — as he is the Corinthians, the Galatians, and other people — is indicative of the fact that there is a tremendous amount of maturity. The culminative aorist views the action of the verb in its entirety — they are holding their ground — but it emphasizes the existing results. By taking in doctrine and by standing on doctrine they are holding their ground on the supergrace life. The active voice: the supergrace believers in the congregation at Colosse produce the action of the verb. This is why Epaphras is contending on their behalf. The subjunctive mood goes with the conjunction hina (ἵνα) [pronounced HEE-na] to indicate a purpose clause. The purpose is potential.

“perfect” is erroneously translated. This is the nominative masculine plural from the noun téleios (τέλειος) [pronounced TEHL-i-os]. It refers to a mature believer, “mature ones.” The nominative is actually vocative, Paul is addressing himself to these who are mature. The principle is that the stability of a congregation is found in its supergrace believers. As goes the supergrace believer so goes the congregation.

“and” is the adjunctive use of the conjunction kai and it should be translated “also.”

“complete,” perfect passive participle from the compound verb plêrophoreô (πληροφορέω) [pronounced play-rof-or-EH-oh]. It means to fill completely, a synonym for plêroô (πληρόω) [pronounced play-ROH-oh]. It is a reference to maximum doctrine resident in the soul by which the believer attains supergrace and maintains that status in life. The perfect tense is an intensive perfect. That means something that happens in the past with results continuing. The point is that they have reached supergrace, now they must continue. The passive voice: the supergrace believer receives the action of the verb through doctrine resident in the soul by which he holds the high ground. The participle is circumstantial and it should be translated, “also having been completely filled up.”

“in all,” en plus the instrumental neuter of pás (πάς) [pronounced pahs]. Pas in the neuter refers to doctrine here, “by all doctrine.”

“the will of God,” the locative of sphere from the objective connotation of thelêma (θέλημα) [pronounced THEHL-ay-mah] which means what is willed. Then we have the ablative of source, theos (θεός) [pronounced theh-OSS], for “God.”

Colossians 4:12 Epaphras who is one of you, a bond slave of Christ Jesus, salutes you, at all times he is contending on your behalf by means of his prayers, in order that you mature ones may hold your ground, also having been completely filled up by all doctrine which is what is willed from our God.

Colossians 4:13 For I testify about Epaphras, that he has worked hard for you, and [also] for those people in Laodicia and Hierapolis. [Note: These are towns close to Colosse],

Verse 13, Paul gives a testimony to Epaphras. The inferential particle gar expresses a cause or a reason. “For” is all right if you understand that a reason is being expressed.

“I bear him record,” present active indicative of the verb martureô (μαρτυρέω) [pronounced mar-too-REH-oh] which means to testify. We also have a dative singular of reference from the intensive pronoun autos (αὐτός) [pronounced ow-TOSS]. The intensive pronoun is sued to emphasize the identity of Epaphras as the pastor. This is the attributive use of the intensive pronoun and it should be translated “with reference to this same one.” The present tense is an aoristic present, it denotes punctiliar action in present time. The aorist denotes punctiliar action in past time. The active voice: Paul produces the action of the verb in vouching for the character of Epaphras. The indicative mood is declarative indicating a simple statement of fact.

“that,” this time it is the conjunction hóti (ὅτι) [pronounced HOH-tee] which is used after verbs of judgement or evaluation to indicate the content of that judgement or evaluation.

“he hath” — present active indicative of echô (ἔχω) [pronounced EHKH-oh]. Hóti (ὅτι) [pronounced HOH-tee] indicates he is now going to estimate Epaphras, he is going to judge him, “he keeps having.” The present tense is retroactive progressive present, indicating the fact that he has always been this way, he is a stabilized individual. The active voice: the pastor Epaphras produces the action of the verb. The indicative mood is declarative for historical reality of the fact. This is what Epaphras is really like. He is consistent, honourable, stabilized, and he keeps on having a great zeal.

“a great zeal,” this is one thing he does not have. We have an adjective of degree here, polus,polos (πολύς,πολλός) [pronounced poll-OOS], meaning much or great. It is not zêlos (ζλος) [pronounced DZAY-loss] here, but pónos (πόνος) [pronounced PON-oss], which means pain or distress. This is apparently a difference of manuscript readings, as the KJV has zeal, but the Westcott-Hort text has pain, distress.

“for you,” hupér (ὑπέρ) [pronounced hoop-AIR] plus the ablative plural of su, “on behalf of you all.” This is a reference to his own congregation in Colosse which is under attack from Gnosticism. And not only them but there are two other churches nearby which are weaker churches.

Destroyed by earthquakes 3x, Marcus Arelius rebuilt it the second time. It was a very prosperous city based upon where it was located. A famous place for betting on horse.

People go to Tombstone, Arizona for hot underground waters. Bob mentions caduceus and suggests you ask a doctor to see his caduceus.

Colossians 4:13 For I testify with reference to this same one [Epaphras], that he keeps on having much distress for you, also them in Laodicea, also those in Hierapolis.

This is another reference to the fact of the Satanic attack in the Lycus valley. It was of deep concern to Epaphras and because of it he had made the long journey to Rome. He was obviously aware of the fact that the area had been a demon headquarters for centuries. he was aware of the fact that the people were in great danger of being hooked by one of several possibilities. This, along with the infiltration of evil, meant that there was going to be a very serious battleground. In fact is did become a battleground and it is the subject of a short passage in Revelation.

Colossians 4:14 Luke, my dearly loved physician, and Demas [See II Tim. 4:10] send you their greetings,

Verse 14, a true man of medicine. “Luke” was not only a great physician but a demonstration of the fact that a man can be great in his profession and even greater beside. He had such a capacity for life that not only was he a great doctor but his capacity for life went from his profession into the fact that he was a historian and the closest companion that Paul ever had. Reason: In intellect Luke and Paul were very close. They had the mentality to enjoy one another. Luke was a well educated Gentile from Antioch.

Luke 1:1–4 is pure Classical Greek. He was possibly the brother of Titus. Luke was very observant. 2Cor. 8:18 in the Greek. The definite article. He joined Paul’s team at Troy on the second missionary journey, Acts 16:10,11. He accompanied Paul to Philippi but was not involved in the persecutions of Paul and Silas which are recorded in Acts 16. When Paul left Philippi he had to leave Luke behind, but he rejoined Paul on the third missionary journey.

Paul had to leave Luke behind; but he rejoins Paul for the 3^rd missionary journey and then from there until his death. He was in jail with Paul in Caesarea and in the famous shipwreck.

Many legends about Luke. Believed to die in age 84. He is called “the beloved physician,” o( i)atroj o( agapêtos (ἀγαπητός) [pronounced ag-ap-ay-TOSS]. This confirms the fact that Luke was a medical doctor. He was Paul’s medical adviser and personal physician, and God used this man not only as Paul’s closest companion, his closest friend, but He used him to preserve the life of Paul on many occasions.

“and Demas [Demetrius],” mentioned here, also in 2Timothy 4:10; 3John. As long as we are alive God has a purpose for our lives, and if we have failed miserably the purpose is rebound, reversion recovery, whatever it takes to get back and to get cracking.

Demas is the shortened form of Demetrius and they are one person. He is the subject of the last part of this verse, kai Dēmâs (Δημς) [pronounced day-MASS]. This is a Gentile name and the first thing we recognize about Demas is that he is a believer, and along with Luke we have a representation of Gentiles in Rome. He is mentioned in the same verse with Luke which means that at this point he was either close to or in supergrace status.

The fact that he becomes a reversionist is not discovered until we get to 2Timothy 4:10, “Demas has deserted me, having loved the now age, and has gone to Thessalonica.” So we learn that between the first and second imprisonments something happened to him. Desertion here is desertion under fire. This represents his reversionism. “Having loved the now age” means that some detail of life, or details, some frantic search for happiness, caused him to move from Rome to Thessalonica. The passage reveals that Demas has now become a reversionist.

There is one more passage on Demas, 3John 12. John is explaining that Demas is no longer the Demas that he was in 2Timothy 4, he is now Demetrius and a recovered believer. The reversion recovery of Demas was noted in one of the last things that John ever wrote. “He had received “a good testimony from everyone, and from doctrine itself.’ He made a complete recovery.

We see in Colossians 4:14 two kinds of spiritual greatness. Luke who has great stability, who never faltered, who did not ever go into reversionism but kept right on going. Demas went down and then back up. These are two different kinds of greatness. One is stability greatness. The believer with stability greatness has a fantastic life and he eliminates a great deal of sorrow and misery simply by his stability.. However, Demas is also great but his is recovery greatness. The principle is that greatness comes in reversion recovery as well. So the great ones are not those who have never failed but those who never let their failures keep them down. That is Demas.

Demas took a nosedive. Luke is steady as a rock. When Paul dies, Luke is with him (during the 2^nd imprisonment).

The Doctrine of Reversionism

1. Reversionism is the negative status quo of the believer in phase II. The coin of apostasy has two sides. On one side is reversionism and on the other side is evil. Synonymous terms with the differentiation. Perpetual carnality and negative volition toward doctrine. Sin and evil are different. Carnality is the result of sin. Reversionism is the result of evil. Both result in divine discipline. Double portion of discipline comes down on the reversionist. The reversionism gets away from rebound; and he becomes under the influence of evil. He receives discipline for both. Demas was headed in ithe same direction as Saul. Reversionism is apostasy and recession from any stage of spiritual growth. Advance and then the withdrawal. The positive believer is positive toward doctrine; the carnal believer is simple a believer who has sinned (mental, verbal or overt); his recovery is a simple as rebound. This is handled is a relatively short time. Reversionism recovery can take 5 or 10 years; whereas carnality is handled quickly. This are some of the more obvious distinctions in life. We must learn that a carnal believer is not necessarily a retrogressing believer. David was carnal many times, and still a mature believer. Let’s say this mature believer has cheated on the last deal playing cards. The baby believer sees this and judges him. Let’s say he peaked at another hand but now he rebounded. The baby is going to be the one to get the discipline. The judge everyone in church. It is just one massive failure. Our judgment does not mean a thing except we stick our necks out for divine discipline. The beautiful thing about reversionism and about sin, God does the judging and He does not need our help. Why judge? You’ll get the other person’s discipline and the discipline for judging.

a. Reversionism is a technical term for being influenced by evil.

b. God blesses the believer influenced by doctrine and disciplines the believer influenced by evil.

2. The mechanics or stages of reversionism.

a. The reaction stage. Boredom, disillusion, overcome by pity; when you have these reactor factors, you have no capacity for life. This is characteristic of the immature believer. You can have these things and be mature. But they are temporary things. When you grow up, you won’t be bored all of the time, disillusioned all of the time. Hypersensitivity, mental attitude sins, operation vengeance (you cannot build your happiness upon vengeance); distractions from Bible doctrine. Drug addiction. Marijuana is not alright and it will never be alright. Academic incompetence.

b. Discouragement, self-pity, boredom, etc. lead to a frantic search for happiness. This follows the trends of evil, might be ascetic, victorious life conferences, legalism, spirituality by self-denial, tabooism (giving up stuff); social gospel (trust everyone, love everyone). Drunkenness, hell-raising, on the town, chasing. We all have a trend toward asceticism or lasciviosness. You have a lust pattern and you have a trend. Which trend will dominate you? Perhaps you were brought up in a strong conservative home, you might lean towards asceticism. Or let’s say that you were brought up in a liberal household, you might have a trend toward lasciviousness. Preacher kids can often be the wildest. They will get skunk drunk. Environment only explains the trends; but it does not explain everything that you do.

c. 3^rd stage is operation boomerang, after you have been on a frantic search for happiness. Frantic search for happiness always intensifies whatever started you off in the first place. That is always amplified.

d. The spiritual things occur, which is evil. Emotional revolt of the soul. There are so many things where a person has developed certain concepts, certain tastes; and it would be terrible to have all of these things in the right lobe and not have a right woman to respond. We all have emotion and it is designed to respond. The RM/RW is built into the soul (emotion is the RW). We all have emotion. Whenever a man hooks up with a nagging, screaming, bitching woman. The holy rollers and the hippies all have that as their emotion. Holy rollers, victorious lifers, those who hypnotize themselves. That is a woman taking over the soul. That leads to a psychotic condition. Emotion in the right place is the most wonderful thing in the world. When emotion revolts, it becomes the controller of the soul; and the emotion becomes that nagging, screaming woman. The believer not controlled by doctrine is controlled by his emotion.

e. Negative volition towards doctrine is the 5^th stage as a result of the reactor factors. The believer becomes confirmed in negative volition toward doctrine. Indifference, too busy, personality hangups with the pastor, antagonism and conflicts with other members of the congregation. Under living grace, God makes it possible for the believer to take in doctrine. Everything that it takes to keep us alive is living grace. Disorientation to living grace means a disorientation to life.

f. 6^th stage, blackout of the soul; the believer is under the influence of evil. Liberal panaceas.

g. Scar tissue of the soul. Freezing the lobes; blackout of the soul starts here; and scar tissue starts in the right lobe. All of the valves are frozen. A loss of doctrine in the right lobe. Prov. 21:29–30 The reversionist hardens his face...there is no counsel with the Lord... Neh. 9:15–16 They refuse to listen and they do not remember Your wonderful deeds among them. Jer. 7:25–27

h. Reverse process reversionism. Influenced by Satan’s plan of evil. This is how far the Demas went. 2Tim. 4:10. He was in Rome for the 2^nd imprisonment, but he went from there to somewhere else; geographically out of the will of God.

i. 3John has Demetrius in recovery. a.d. 96. He has recovered and he is a famous pastor. 1John 12 We see in Colossians 4:14 we find Luke, who never faltered; who lived to be 84; right up to the time of 3John 12. Demas lived a long time as well. Demas went down and then back up. Luke is stability greatness. Demas is also great; recovery greatness. If you find that you are still alive, then rebound and keep moving forward.

“greet,” the present middle indicative from the verb aspazomai (ἀσπάζομαι) [pronounced as-PAD-zom-ahee] which means to salute. The present tense is an aoristic present for punctiliar action in present time. Therefore it means this is a greeting in the moment in which this is received. This is what is called a deponent verb, middle in form but active in meaning. These two Gentiles produce the action. The indicative mood is declarative for a simple statement of historical fact.

“you” is the accusative plural direct object from the personal pronoun su, a reference to the congregation.

Colossians in the Greek word order: Luke, the beloved physician, salutes you, also Demas.

Wherever you find really good environment, there is often a gathering of negative volition at that same place. Being the pastor in Laocidica was difficult. Many men in the ministry feel called to southern California. Negative volition gathers to playgrounds. One of the playgrounds of the ancient world is Laodicia. All descriptions suggest that it must have been fantastic, with beautiful weather and a clean city (because it had been rebuilt several time due to earthquakes).

Colossians 4:15 Greet the brothers who are at Laodicia, and Nympha, along with the church that meets in her house,

Verse 15, we move now to the city of Laodicea. Negative volition gathers to playgrounds is the principle. One of the playgrounds of the ancient world was Laodicea.

The word “salute” is the aorist active imperative of the verb aspazomai (ἀσπάζομαι) [pronounced as-PAD-zom-ahee] which means to salute or to send greetings. The constantive aorist tense gathers up into one entirety the action of the verb, i.e. the salutation. The salutation consists of an apostolic recognition of that local church. Then active voice: the Colossian believers will produce the action. They are told to greet those who are nearby when the Colossian epistle is delivered. Obviously this epistle was written to all of the churches in the Lycus valley. The imperative mood of command orders the Colossians to circulate this letter. When an epistle was circulated, it was assumed to be canonical.

The word “brethren” is wrong here. We have the accusative plural direct object from the definite article and it simply means “the ones, the people, the individuals.”

“and Nymphas,” the adjunctive use of the conjunction kai plus the accusative singular direct object of the proper noun Numphâs (Νυμφς) [pronounced noom-FAHS] which is a woman’s name.

“and the church which is in his house,” is incorrect. Numphâs (Νυμφς) [pronounced noom-FAHS] is a woman. She is “the elect lady” of 2 John, verse one. It should be translated “in her home.” We have the genitive feminine singular intensive pronoun autos (αὐτός) [pronounced ow-TOSS]. The fact that churches met in homes is found in Acts 12:12; 20:8; Romans 16:3-5; 1Corinthians 16:19; Philemon 2. Church buildings did not come into being until the 3^rd century.

Colossians 4:16 And when this letter has been read to you people, see that it is read in the church of the Laodicians also. And see that you read the letter [coming] from Laodicia also. [Note: This could have been a reference to the letter to the Ephesians],

verse 16, the importance of circulating this epistle. The word for “epistle” here refers to Colossians which was to be taught throughout the Lycus valley, and then circulated throughout Asia Minor.

The word “is read” is a misnomer. This is the aorist passive subjunctive from a compound verb, anaginôskô (ἀναγινώσκω) [pronounced an-ag-in-OCE-koh], which means to exegete, to gather exact knowledge, to discern, to distinguish the content of a passage, to know accurately what is taught and then to communicate it. This is where the idea of reading comes in here — reading in the sense of communication. Taught verse by verse would be a better translation. it is a reference to exegetical, expository teaching. The aorist tense is a constantive aorist which gathers into one entirety the teaching of this epistle. The passive voice: the epistle is the subject and receives the action of the verb, namely analysis and exposition. The subjunctive mood is potential and is for a future reference in a subordinate clause. In other words, it is now being written in the concept of the context and as soon as it is received it is to be taught and to be taught thereafter as long as the Church Age exists and as long as time exists. The pastor-teacher is to read and explain, read and explain.

“among you,” the preposition para plus the locative plural of the personal pronoun su. It means “in your presence.”

“cause that,” the aorist active imperative of poieô (ποιέω) [pronounced poi-EH-oh] plus the conjunction hina (ἵνα) [pronounced HEE-na] which introduces a final clause expressing purpose, aim, goal, objective. The aorist active imperative of poieô (ποιέω) [pronounced poi-EH-oh] should be translated “execute” — “execute in order that.” In other words, “Execute this command in order that.” Someone has to teach Colossians to the Laodiceans. This says to them in effect that someone has to teach them the epistle. Obviously there is only one qualified person and he will mentioned shortly. In the meantime, the aorist tense of poieô (ποιέω) [pronounced poi-EH-oh] is a culminative aorist emphasising the completion of verse by verse exposition of Colossians so that it can be taught in Laodicea and that it will result in spiritual growth in both places. The active voice: in the absence of the pastor the apostolic command to teach this epistle will be accomplished by the one who brings it, Tychicus. Then it goes to Archippus (Άρχιππος) [pronounced AHR-khip-poss]. The imperative mood is the imperative of command.

“it may be taught,” same anaginôskô (ἀναγινώσκω) [pronounced an-ag-in-OCE-koh], same aorist passive subjunctive,. However this time the subjunctive goes with hina (ἵνα) [pronounced HEE-na] to introduce a purpose clause. “Accomplish this command in order that it may be taught exegetically in Laodicea.”

“and that ye likewise read this epistle from Laodicea” — showing that at the end , starting at verse 15, we actually have the Laodicean epistle. In other words, the Colossians were also to study what was said to the Laodiceans. This emphasizes the fact that all of this is a part of the canon of scripture. It actually reads, “the epistle from the Laodiceans,” ek plus the ablative plus the definite article used as a demonstrative pronoun to emphasize also the other epistle, the Ephesian epistle which is now being taught in Laodicea, according to the implications here. Ephesians was addressed to all the believers in the Roman province of Asia and the Lycus valley was a part of that province.

“that,” the conjunction hina (ἵνα) [pronounced HEE-na] introducing a final clause; “you likewise read it [the Ephesians epistle] exegetically.”

Colossians 4:16 And when this epistle has been taught exegetically in your presence, execute the following command in order that it [Colossians] may be taught exegetically in the Church of the Laodiceans; and that one [Ephesians] from Laodicea circulate it in order that Ephesians might be taught.

We in the Church Age have the completed canon of Scripture and because of that, we have all the advantages.

Colossians 4:17 And tell Archippus [Note: He may have been the preacher at Colosse or Laodicia. See Philemon 1:1-2]; “See to it that you fulfill your ministry [there], which you have received in [the service of] the Lord.”

Verse 17, the apostolic command to the pastor of Laodicea. His name is Archipus.

“And say,” the connective use of the conjunction, but we have the aorist active imperative of the verb légô (λέγω) [pronounced LEH-goh]. The imperative means that this is really a command. The aorist tense is ingressive, “begin to command him.” The active voice: Tychicus, the bearer of the epistle, will walk in and tell him to get off his butt and start teaching. “Archipus,” Archippus (Άρχιππος) [pronounced AHR-khip-poss] [i(ppos means horse; archê means master]. He was the chief of horse, the master of horse., therefore he should have understood something about discipline.

The master of the horse is the one in charge of a fox hunt. This sort of riding requires discipline.

From the context of the first two verses in Philemon he appears to be the son of Philemon and Apphia. As pastor of the local church he had failed to teach doctrine and this was the problem. But the arrival of the two epistles in this context, Ephesians and Colossians, indicates that it is time to fulfill his ministry. “Archipus” is in the dative of indirect object, indicating the one in whose interest the command to teach is transmitted.

“take heed,” present active imperative of blepô (βλέπω) [pronounced BLEHP-oh]. It means here to beware. The tendencial present tense is used for an action which is purposed but not taking place. He is not aware of the fact that he should be teaching it and he is ignoring it. Therefore it implies that Archipus had neglected to be faithful in teaching his congregation. The active voice: Archippus (Άρχιππος) [pronounced AHR-khip-poss] must produce the action of the verb by understanding the true function of the ministry. The imperative is a direct command.

“to the ministry” should be “your ministry.” The definite article is used as a possessive pronoun and the word for ministry is diakonos (διάκονος) [pronounced dee-AK-on-os].

“which thou hast received,” the accusative singular of the relative pronoun hos, translated “which.” The ministry is something that he has received. He didn’t earn it and he didn’t deserve it. With it is paralambanô (παραλαμβάνω) [pronounced pahr-al-am-BAHN-oh] as the verb, which means to take over. This is a dramatic aorist tense used to state a present reality from the certitude of a past event. The active voice: Archippus (Άρχιππος) [pronounced AHR-khip-poss] has taken over the pastorship of the church but has done nothing about it in the way of teaching.

“in the Lord,” en plus the instrumental of kurios (κύριος) [pronounced KOO-ree-oss], “because of the Lord.” This says in effect that the Lord calls pastors and even assigns them to churches. Even though churches may vote they have nothing to do with whether the pastor is the right one or not, it is the job of the Lord to do the assigning. The Lord ordered Archipus to take over the ministry there and even if the congregation voted it was still the Lord’s will and that was the only thing that counted.

“that” introduces the final clause: the conjunction hina (ἵνα) [pronounced HEE-na] for a purpose clause or an objective clause; “thou fulfil it,” the present active subjunctive of the verb plêroô (πληρόω) [pronounced play-ROH-oh]. Plêroô (πληρόω) [pronounced play-ROH-oh] is a very strong verb and it takes a lot of analysis.

“it” is the intensive pronoun autos (αὐτός) [pronounced ow-TOSS], used for his ministry not being fulfilled; used in connection with the verb. This is the accusative singular direct object, the object of the verb. The present tense is a customary present in the Greek, it has linear aktionsart, it denotes what should habitually occur. He ought to be studying and teaching. The subjunctive mood is used with the conjunction hina (ἵνα) [pronounced HEE-na] to introduce a final clause. This was his aim, his goal, his objective, and he wasn’t doing it.

Colossians4:17 And tell Archipus, Pay attention to your ministry which you have taken over because of the Lord, in order that you might fulfill that same ministry.

Colossians 4:18 This greeting [is being written] by me, Paul, in my own handwriting. Remember my imprisonment. [Note: This was probably a request for them to pray for him]. May God’s favor be with you,

Verse 18, the word “salutation” is simply the word “saluting”; “by the hand of me Paul.” “The salutation from Paul with my own hand” is the literal translation.

“Remember,” present active imperative of mnēmoneúō (μνημονεύω) [pronounced mnay-mon-YOO-oh] should be translated, “Keep remembering.” The present tense is the iterative present which means repeated action. The active voice: the Colossian church produces the action of the verb through intercessory prayer, and the Laodiceans are included here. The imperative mood is a command.

“my bonds,” “my chains.” In other words, this is a command to pray. Remembering is prayer, to recall to mind, to be specific to God about someone is prayer.

“Grace be with you,” hê charis (χάρις) [pronounced KHAHR-iç] meq humôn (ὑμν) [pronounced hoo-MONE], “The grace be with you.”

Revelation 3:14 “Write [this] to the angel of the church at Laodicia: These are the words of the Amen, the faithful and true Witness, the source [or, ruler] of God’s creation [See John 1:3; Heb. 1:1-2]:

It reads and to the agapaô (ἀγαπάω) [pronounced ahg-ahp-AH-oh]. This is transliterated and it should not be. It refers to the pastor of the church at Laodicia. This is a specific reference to Archpus. He has neglected what Paul commanded him to do. To the communicator-messenger in the area of Laodicia:...

This is a very beautiful place. Destroyed several times and it was always rebuilt. Anthiachus II and Marcus Arrelius both rebuilt it. It was the banking center. A wealthy town. Famous for racetracks and theaters. Headquarters for the Roman IRS. The place where Cicero wrote many of his famous letters.

Thriving beautiful city; but weak spiritually. It is Jesus Who is speaking. The Lord Jesus is presented as a celebrity. Present active indicative of laléô (λαλέω) [pronounced lah-LEH-oh].

He calls Himself ho amên, describing Himself, derrived from the Hebrew word ,to believe, to trust, to have faith in. This word is often used in a casual way. It is a title of celebrityship. This is the One the object of our faith. This congregation fortunately did not have to be trained not to say this word. Those who throw this word around do not understand it. When people say this, and it is blasphemous. This can be said at the end of a prayer. It means, I am trusting in Christ; Amen. This is a sacred name related to Jesus Christ. Someone calling this out is a rabble rouser. The whole thing is blasphemous. It is like calling out hallelujah.

Jesus is the center of our concentration. The last word in Colossians is the first word in this epistle. The last 4 verses are addressed to the Laodicians. The Amen Himself now speaks. Ho Amen is the subject; it is Jesus Christ in His uniqueness. The One Who is the object of faith is the witness, the faithful, the dependable One.

He is also called Ho Pistos, the faithful One. pistos (πιστός) [pronounced pis-TOSS]. He was faithful towards us in eternity past. All that we will ever have was provided for us billions of years ago. He is also called alêtheinos, the source of truth. alēthinós (ἀληθινός) [pronounced al-ay-thee-NOSS]. Or, the Dependable One.

He is called hê archê (ἀρχή) [pronounced ar-KHAY], which is the Originating Source. He is the Creator of the Universe. This is of the ktisis (κτίσις) [pronounced KTEES-iss], which is, original creation. The is the bridge that takes us from Colossians 4:15–19 to Revelation 3:14. It is the last word, the Amen.

Amen is the last word in Colossians and this leads us to this point in Revelation 3:14

Revelation 3:14 And to the messenger (the pastor-communicator) of the local church in the area of Laodicia, write. The One Who is the Amen (the object of faith), Who is the Witness [to the reality] of God [the Godhead], the Faithful One (the Dependable One), the Originating Source of the Act of Creation, from the God, communicates these things:...

Revelation 3:15 I know about your deeds, that you are neither [spiritually] cold nor hot. I wish you were [either] cold or hot.

The perfect tense oida used as a present tense. eidô (εἴδω) [pronounced Ī-doh] (Bob always refers to this as oida, as the is the perfect tense of the verb). God always possessed this knowledge. This is the knowledge possessed by Jesus from eternity past.

This is the neuter plural accusative case of ergon (ἔργον) [pronounced EHR-gon]. This refers to production or to evaluation. “This is your efficiency rating,” is what Jesus is saying. Hoti is used after verbs of cognizance to indicate the content of that thinking.

They are neither cold nor hot. The negative conjunction oúte (οὔτε) [pronounced OO-the] plus the adjective psuchrós (ψυχρός) [pronounced psoo-CHROSS], which means, cold. This word would refer to unbelievers. They are not cold. These are born again believers.

Furthermore, they are not zestos (ζεστός) [pronounced dzes-TOSS], which means, boiling. So we have the two extremes in the human race. Cold, unbelievers; hot, supergrace believers on the high ground.

When something that was boiling cools off, it becomes lukewarm, and that is their efficiency rating. They are chliarós (χλιαρός) [pronounced khlee-ar-OSS], which means, lukewarm. You don’t like lukewarm coffee, tea, people. Aesop said, it was an unpleasant (taste). This is the believer influenced by evil.

Then he adds, o that. ophelion (ὄφελον) [pronounced OAF-el-on], in interjection idiom. Any Greek dictionary will tell you, it means, O that! It ought to be, I wish that you were. Imperfect active indicative of eimi for you were. Simple solution for the cold is believe in Jesus Christ. No solution needed for hot; just blessing. It is simply to handle the cold or the hot. The hot, stay with the doctrine and enjoy the blessings.

Certain coffee commercials are among the more interesting television programing. The people who write dialogue for coffee, and it changes every person’s brand of life who drinks their coffee.

If they say, “This is the greatest cup of coffee that I have ever had.” The great test for a cup of coffee is, how does it taste lukewarm?

Revelation 3:16 But since you are lukewarm, and neither hot nor cold, I am about to vomit you out of my mouth.

Lukewarm is a believer who once was boiling; is now lukewarm. Lukewarm food is no good.

So then because you are lukewarm. chliarós (χλιαρός) [pronounced khlee-ar-OSS] The testimony is, I was cold, then I was turned to boiling; and then the heat was off, and I turned to lukewarm. Cold is analogous to the unbeliever; hot is analogous to the supergrace believer.

mellô (μέλλω) [pronounced MEHL-low], which means, to be about to. Archippus was the master of the hunt, but that is the last thing that he became a master of.

eméō (ἐμέω) [pronounced em-EH-oh], which means, to vomit up. This refers to the sin unto death. The aorist tense is the culminative aorist, gathering the action of the verb into its entirety, but viewing it from the end result. This would be the 5^th cycle of discipline for this congregation. Sometimes congregations are removed when doctrine is ignored or rejected. Everyone has thrown up, and what is thrown up is always repulsive. Bob suggests some alternate words, like making a public display of the contents of your stomach.

Revelation 3:16 So therefore, because you are lukewarm and you are neither cold nor hot, I am about to vomit you out from my mouth,...

Revelation 3:17 For you are saying, ‘I am wealthy; I have made plenty of money and do not need anything.’ But you do not know that you are [spiritually] wretched and miserable and poor and blind and naked.

Here now is the explanation. We now have the pattern of these people. These had once been in supergrace. But they did not stay. They got on the road down, having their paragraph SG2. This is a group of people with wealth, pleasures, capacity for love, capacity for life, etc.

God can discipline in a number of ways. He can remove all of their blessings or He can allow the believer to retain all of these blessings. But they lack capacity for happiness, capacity for love, and capacity for life. Their blessings now make these people miserable.

Example of a saddle, which was a great invention. But, after 40 hours in the saddle, it is a source of misery.

The word to describe this in context is wretched. Some people in this situation use their wealth to fake out everyone else. They claim that they are doing well; but they are very unhappy. For the believer, it is what is in the soul that makes us happy.

They were on the high ground and they had +H. They still have all the accouterments of blessing, but they are miserable. Some have even become richer. plouteô (πλουτέω) [pronounced ploo-TEH-o], which means, to be rich. Perfect active indicative. The active voice means they take the credit for their wealth.

When they went negative, they eventually lost their doctrine. They have nothing, but their trust is in their wealth (which they still have). They try to use their wealth to solve all of their problems.

The adjective which describes the believer who reaches supergrace, slacks off with doctrine, and retains the material blessings. You might have RM or RW; and still have the month.

talaípōros (ταλαίπωρος) [pronounced tal-AH-ee-po-ross], which means, miserable, wretched.. Miserable. You can be miserable with people; you can be miserable with money, with promotion and with success.

eleeinós (ἐλεεινός) [pronounced el-eh-i-NOSS], which means, pitiable. It means to go around and try to get attention and affection by making people feel sorry for you. It is to elicit mercy. A lot of males do this. When someone feels sorry for you and that is the basis for your relationship, then you have nothing. There was a person in Berachah who was like that. He was a wimp.

Then Jesus calls them ptôchos (πτωκός) [pronounced ptoh-KHOSS], which means poor, miserable, beggarly, impotent, destitute. They have the things of this life, but they have nothing in the soul.

They are also called tuphlos (τυφλός) [pronounced toof-LOSS], which means enveloped with smoke, unable to see clearly, blind; used figuratively to mean [willfully] blind, ignorant, stupid, slow in understanding. This is spiritual blindness; soul blindness, blackout of the soul. They are influenced by evil. Jesus uses a very common word in that town.

gumnós (γυμνός) [pronounced goom-NOSS], which means, naked. It is related to the word gym, where athletes would work out naked. Greeks did not wear anything except for oil. Clothing on the body seem ludicrous to them. Nakedness here refers to reverse process reversionism; or where reversionism and evil cross. Here is where a believer to totally influenced by evil.

Revelation 3:18 [Because of that], I advise you to buy from me gold, refined by fire, so that you will become rich; and white clothing to wear, so that you can cover yourself and not be seen as shamefully naked; and eye drops for your eyes, so that you can see. [Note: The foregoing all refer to taking measures for becoming more spiritual].

Beginning v. 18: sumbouleúō (συμβουλεύω) [pronounced soom-bool-YOO-oh]. It means, to advise. Tendential present. God warns them, even though He knows that they will not heed His warnings.

agorazô (ἀγοράζω) [pronounced ag-ohr-AD-zoh], which means, to buy. This is from the word market. The idea here is, you have capitol in order to make this purchase. The idea is, they have time, time which they can purchase. “I advise you to purchase from Me.”

This is doctrine which they need to purchase, and it is called here, chrusion. They are to buy, chrusion (χρυσίον) [pronounced khroo-SEE-on], which means, gold. What they do not have but what they need is Bible doctrine. This is positive volition + time = recovery (in this case).

puróō (πυρόω) [pronounced poo-ROE-oh], which means, to burn; to be refined by heat. Dramatic perfect tense. Refining process is heating the gold down and skimming off the slag.

Ek + pur = from the fire. The Word of God is purified and it is their only hope for recovery.

The final clause is begun with hina. Aorist active subjunctive of pluteô again. It is one thing to be rich; but this is to be truly rich. Without the doctrine, you are wretched. The daily function of gap means reversionism recovery. The subjunctive is potential; and this is God’s purpose which has not yet been fulfilled.

In recovery, the edification complex is rebuilt, which is the white rainment. The building is torn down and you must begin again. Grace orientation, the mastery of the details of; your relaxed mental attitude, then you get into your capacities.

Bob thinks of hell week. People are stripped of all clothing, and they are told to get back to the house, naked. You saw all of these poor characters, with no clothes and nothing on their feet. The stickers were worse than being unclothed.

enchríō (ἐγχρίω) [pronounced eng-KHREE-oh], which means, to anoint, to smear on, to rub in. Constative aorist, the daily function of gap. The infinitive of intended result. Purpose and result are blended.

ophthalmos (ὀφθαλμός) [pronounced opf-thahl-MOSS], which means eye. We get the name for an eye doctor here. A vast difference between the medical doctor and the mechanic working with glasses.

There was a famous eye clinic here. kolloúrion (κολλούριον) [pronounced kol-LOO-ree-on], which means, eye salve; the actual name of the medication. This is the actual medication. This is equivalent to doctrine.

That you might look around again the translation for blepô. Or, so that you might recover your capacity.

Revelation 3:18 I advise for to purchase gold from Me which has been refined from the fire, that you may become rich [in supergrace capacities], and purchase white clothes [the edification complex] that you may clothe yourself, and the shame of your nakedness [your emotional revolt; your being influenced by evil] may not be revealed; and purchase kolerium to run in the eyes that you may against be able to look around and see.

Revelation 3:19 “I rebuke and discipline those I love, so be earnest and repent.

As many as I love (using the strongest word for love). Present active indicative.

elegchos (ἔλεγχος) [pronounced EHL-ehg-khoss or EL-eng-khos], which means, to punish. Followed by the verb paideúō (παιδεύω) [pronounced pahee-DYOO-oh], which means, to scourge, to discipline, to train up a child, to educate, (by implication), discipline (by punishment), to chasten (-ise), to instruct, to learn, to teach. This is to train a child through discipline.

Present active imperative of zêlóô (ζηλόω) [pronounced dzay-LOH-oh], which means to be zealous, to burn with zeal; to boil with envy (hatred, anger); to desire earnestly, pursue.

It is more painful to recover from reversionism and then recovery. This is a painful process, so this word is used.

Aorist active imperative metanoéô (μετανοέω) [pronounced meh-tah-noh-EH-oh], which means to change one’s thinking, to change one’s mind. This is not expressing a guilt complex but changing your mind. Ingressive aorist. Looking at the beginning of the action.

Revelation 3:19 Those I love, I punish and correct by discipline, be boiling again, therefore, change your mind.

Revelation 3:20 Look, I am standing at [your] door and knocking; if anyone hears my voice [i.e., the sound of my knocking], and opens the door, I will [surely] come in to him and eat with him and he [will eat] with Me.

This is not a salvation verse. idoú (ἰδού) [pronounced ih-DOO], which means behold, lo; listen, listen up, focus on this, get this, look, look here; see, see here. Although we do not use this language anymore, it was found in the Hebrew, the Greek and the King James’ English. To give a modern translation, we might use something like listen, listen up, focus on this, get this, look, look here. This word demands the strongest possible attention.

Jesus Christ says, “I stand” the perfect active indicative of histêmi (ἵστημι) [pronounced HIHS-tay-mee], which means, to stand [up, by]; to set up; to place, to make firm; to keep intact; to establish; to stop. Intensive perfect emphasizes the completed action and result. All discipline is done outside of your eternal life. When Jesus knocks on the door, that is equivalent to warning discipline. The indicative mood is the mood of reality.

krouô (κρούω) [pronounced KROO-oh], which means, to knock. This is the retroactive progressive present, it describes what has been going on and continues. Discipline is a teaching aid.

The conjunction ean + the subjective mood. Indefinite pronoun tis. This is to bring in some objectivity. It is hard for people to understand principle; they want to put themselves into it.

Aorist active subjunctive of anoigô (ἀνοίγω) [pronounced an-OY-go], which means, to open [up]. The opening of the door is a constative aorist, the process of recovery. The door is volition.

Future middle indicative of eiserchomai (εἰσέρχομαι) [pronounced ice-ER-khom-ahee], which means, to enter [in]; to go in. It means to enter in the sense of having fellowship. Persistent positive volition is the basis of recovery. Jesus restores to the believer the capacities as related to the temporary blessing. You must have the capacity to enjoy the blessings.

Revelation 3:20 Behold, I have stood up to the door with the result that I keep on standing at the door and knocking repeatedly [knocking is discipline]. If anyone has heard my voice and opens the door, I will enter face to face with him and have dinner with him (and he will have dinner with Me).

Revelation 3:21 The person who has victory [in the Christian life], I will grant him [the privilege of] sitting down with me on my throne, as I also had victory and sat down with my Father on His throne.

Revelation 3:21 The one conquering, I will give to him to sit in association with Me on My throne as I also have conquered and have sat down in association with My Father on His throne.

Now that you have recovered and have understood the importance of doctrine, you will stay there till you hit the high golden bridge of the supergrace life. You can recover from reversionism and go on to receive reward.

Revelation 3:22 The person who has an ear should listen to what the Holy Spirit is saying to the churches.”

This is the road to supergrace. The basic system for getting Bible doctrine is the ear-gate, which demands the recognition of someone else’s authority. It does not read, he who has eyes, let him read for himself. The navigators have not advanced an inch since it was first established.

In order to listen to someone else, you must have ears. Aorist active imperative of akouô, which is the daily function of gap. You listen to someone teach who has the authority. Concentration of the message that he communicates. Constative aorist. You must make the many decisions to come or not to Bible class.

Colossians 1:3 We keep on giving thanks to the God, the Father of our Lord Jesus Christ, at all times concerning you, offering face to face prayers.

Colossians 1:4 Having heard the report of the faith of you all in Christ Jesus, and the love which you have toward all the saints.

Colossians 1:7 Even as you have been taught from the ultimate source of Epaphras our beloved fellowslave, who is a faithful minister of Christ on behalf of you.

Colossians 1:12 Constantly being thankful to the Father, having qualified you all for a share of the inheritance [assigned portion] of the saints in the sphere of light [union with Christ].

Colossians 1:13 Who has rescued us out from the dictatorship of darkness, and has transferred us into them kingdom of the Son of his love...

Colossians 1:14 By means of whom we have redemption through his blood, the cancellation of sins.

Colossians 1:15 Who keeps on being the exact image of the unseen God, the privileged firstborn with reference to all creatures.

Colossians 1:17 And he is before all, and the all things by means of him hold together.

Colossians 1:19 Because in him [Christ] he [God the Father] has determined with pleasure that all the quintessence of blessing and happiness should have permanent residence [in Christ].

Colossians 1:26 The mystery having been concealed from the ages [dispensations] and from the generations, but now has been revealed to his saints.

Colossians 1:29 Toward which I labour to the point of exhaustion, straining according to the standard of his operational power, which constantly functions in me in omnipotent power.

Colossians 2:3 From the source of Christ in whom are stored up all the treasures of wisdom [doctrine on the launching pad of the right lobe] and knowledge [doctrine in the ECS].

Colossians 2:4 This I keep on communicating that no one distort you (reversionism) by plausible but false (arguments and) discourse.

Colossians 2:6 According as you have received to yourself the Christ Jesus the Lord, keep on walking in Him.

Colossians 2:9 Because in Him dwells permanently all of the fulness [essence, thinking, and plan] of the Godhead, and in bodily frame.

Colossians 2:10 And you are in him, having been fulfilled, him who is the sovereign head of all angelic princes and all angelic and human authority.

Colossians 2:13 And as for you, being dead by means of your trespasses and by the uncircumcision from your flesh [the old sin nature], having graciously forgiven us all our trespasses he has given you life together with Him.

Colossians 2:15 Having disarmed demon archons and commissioned officers, he made a public display of them, having celebrated a triumphal procession over them [demons] by means of him [Christ].

Colossians 2:16 Consequently stop allowing anyone to judge you in the matter of eating or in drinking or in the matter of the feasts or of the new moon festival or of the sabbaths.

Colossians 2:17 Which keep on being a shadow of those things about to come; but the reality is from the source of the Christ.

Colossians 2:19 And not occupied with the Head [Christ], from whom all the body through joints and ligaments [doctrine] being supplied and being taught, keeps on growing from the source of God.

Colossians 2:21 You shall not have sex; you shall not taste forbidden foods; nor shall you touch anyone for the purpose of harming or killing.

V. 22 closes out v. 20; v. 21 is parenthetical. V. 21 are examples of those legalistic concepts.