THE BOOK OF EPHESIANS,
Chapters 1-6
CHAPTER ONE
1:9: “the mystery of His will” = Here is my Romans 16:25 Note: The “mystery” here is the same as that found in Ephesians 3:3-6 (see especially verse 4). And the Colossians “mystery” is explained in verse 27, “which is Christ in you, the hope of glory.” Thus the “mystery” of Ephesians, i.e., “the mystery of Christ,” is clarified more clearly in Ephesians. In the New Testament the usage of “mystery” is not some hidden secret, but a truth heretofore unknown that has been revealed by God in His Own time through the Holy Spirit. The “mystery” of understanding and knowing God’s Will.
1:11: “predestinated” = Note that we are only “predestinated” when “we have obtained,” not been given, “an inheritance,” and we DO “according to the purpose. . . all things after the counsel of His [Christ’s] Own will.” The verse reads more clearly if you substitute “them,” for “him,” and “Christ’s” for “His,” i.e., “Being predestinated according to the purpose of THEM who worketh all things after the counsel of CHRIST’S own will.”
What is really taking place here as far as “predestinated” is concerned, is known as “God’s Remedial Will.” In other words, God’s “Ideal Will” would be what God actually prefers to occur, and would occur if everyone always did exactly what God desired. On the other hand, “God’s Remedial Will” is that God will take into account every future factor, including the free decisions of creatures, and fix circumstances such that, all things will work for good (Rom. 8:28); but only for those who serve the Lord.
1:14: “earnest of our inheritance” = Here is my Second Corinthians 1:22 Note: “earnest of the Spirit” = This refers to the first ever receiving of the Holy Spirits power into one’s life. The Hebrew word used here for “earnest” is “arabown,” which properly means, “a pledge given to ratify a contract; a part of the price, or purchase money; a first payment; that which confirms the bargain, and which is regarded as a pledge that all the price will be paid.” This word occurs in the “Septuagint” and “Hebrew Old Testament,” in Genesis 38:17-18 & 20.
An example would be, in real-estate, “earnest money” would be a “down payment” given by the “buyer” to the “seller.” It is regarded as a pledge, or assurance, that the full price would be paid. Should the “seller” decide to not “sell,” he would return the money back to the buyer. However, if the “buyer” decided not the “buy,” he would lose his “earnest money / down payment.”
In a Spiritual sense, the “buyer,” “you,” would want to purchase the “Holy Spirit,” and the “Seller,” “God,” wants to give Him to you. God pledges that everything you need, by the power of the Holy Spirit, will be given to you in order for you to secure your ultimate prize -- Heaven. Should at any time you no longer want to make payments for the full price of the “Home / Heaven,” then the “Seller / God,” would keep the services rendered; thus the “buyer / you,” would lose the gift of the Holy Spirit and ultimately Heaven.
Another way to think of it is that this would be the “sin against the Holy Spirit,” Matthew 12:31-32; Mark 3:28-29; Luke 12:10. Or salvation in Heaven.
CHAPTER TWO
2:8: “by grace” = Polycarp (69 A.D. - 155 A.D.), one of John’s disciples, quotes the verse this way: “By grace you are saved not by works, but by the will of God through Jesus Christ.” The fact that Polycarp and others were quoting the New Testament this early shows how well it was being copied and distributed throughout the earth at that time.
2:9: “Not of works” = “Let the subject be made distinct and plain that it is not possible to effect anything in our standing before God or in the gift of God to us through creature merit. Should faith and works purchase the gift of salvation for anyone, then the Creator is under obligation to the creature. Here is an opportunity for falsehood to be accepted as truth. If any man can merit salvation by anything he may do, then he is in the same position as the Catholic to do penance for his sins. Salvation, then, is partly of debt, that may be earned as wages. If man cannot, by any of his good works, merit salvation, then it must be wholly of grace, received by man as a sinner because he receives and believes in Jesus. It is wholly a free gift. Justification by faith is placed beyond controversy. And all this controversy is ended, as soon as the matter is settled that the merits of fallen man in his good works can never procure eternal life for him.” FW:19.3.
Most people fail to read verse 10 when making a doctrine out of these two overly abused verses. What people have Paul doing in these verses is canceling works?
If you believe Paul is canceling works, ignoring the rest of God’s Word, consider what Paul himself also has to say in: Acts 9:36; 26:20; Galatians 6:4-7; First Corinthians 3:13-15; Second Corinthians 9:8; 11:15; Philippians 2:12-13; Second Thessalonians 2:16-17; Colossians 1:10; First Timothy 2:10; 5:10; 6:18; Second Timothy 2:21; 3:17; Titus 3:1 & 5-8; Hebrews 6:10; 10:24; 13:21.
Other authors to consider: First Corinthians 3:9; James 2:14-26; First Peter 1:17; 2:12; Revelation 2:23 & 26; 3:2; 20:12-13; 22:12.
I have NO quarrel with the Biblical FACT that we are saved by grace. The question is, “when” are we ultimately saved? Consider these verses in their time setting of:
UNCERTAIN TENSE: (Isa. 45:22; Jer. 4:14; Luke 8:12; John 3:17; 5:34; Rom. 10:1; 1Co. 15:2; 1Ti. 2:15; 4:16.).
Presently, in their PRESENT TENSE: (remembering that these verses ignore the Biblical FACT that you can then loose this present salvation: Psa. 106:8; Isa. 12:2; 63:9; Luke 7:50; 18:42; Acts 2:21; 4:12; 16:31; Rom. 10:9 & 13; Eph. 2:5 & 8; Tit. 2:11; 3:5.).
Alternatively, in their FUTURE TENSE: (Psa. 80:3 & 7 & 19; Pro. 28:18; Isa. 30:15; 45:17; 64:5; Jer. 17:14; 23:6; 33:16; Mark 16:16; Luke 13:23; John 10:9; Acts 15:11; Rom. 5:9; 9:27; 11:26; 1Co. 3:15; 1Ti. 2:15; 1Pe. 4:18; Rev. 21:24-27.).
And on the other hand, when we are really saved, IN THEIR HEAVEN TENSE: Isaiah 25:9: “And it shall be said in that day, Lo, this is our God, we have waited for Him, and He will save us,” (Still waiting for that day). Matthew 10:22: “he that endureth until the end shall be saved,” (Not the end yet). Matthew 24:13: “he that shall endure until the end, the same shall be saved,” (Not the end yet). Mark 13:13: “he that shall endure until the end, the same shall be saved,” (Not the end yet). Luke 21:28: “for your redemption draweth nigh,” (Not redeemed yet). Romans 8:23: “even we ourselves groan within ourselves waiting for the adoption,” (Still not adopted). Romans 8:24: “For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?” (Still hoping). First Corinthians 5:5: “may be saved in the day of the Lord Jesus,” (Maybe).
Faith excludes boasting: “Where is boasting then? It is excluded. By what Law? of works? Nay: but by the Law of faith.” Romans 3:27. But “God forbid” it does not “then make void the Law” of God, because of, or “through faith,” Romans 3:31. See Ephesians, Chapter 2, verse 10 again, i.e., “created in Christ Jesus unto good works, which God hath before ordained that we should walk [DO] in them.”
2:10: “we are His workmanship” = The Greek word for “workmanship” is “poiema,” which is the word from which we derive our English word “poem.” Wherefore, we are God’s poems.
Ephesians 2:13; Hebrews 9:12; 10:19; Revelation 12:11: “by the blood” = A cadaver’s blood will last in a clean and pure state for five weeks after death. In a little-known fact, eighty percent of blood transfusions are done through cadaver’s blood. In a type, meeting antitype, thus it is that our Lord’s blood is of more value after His death.
2:12: “commonwealth of Israel” = Notice that in order to be saved you must become one with Israel. This is what Jesus explained to the woman at the well (see John 4:22).
2:14: “made both one. . . middle wall” = Through Christ both Jews and Gentiles no longer have a “middle wall of partition,” for they/we “are all one in Christ Jesus.” Galatians 3:28. And what is this “middle wall?” According to verse 15, “the Law of Commandments contained in ordinances [G1378; “ceremonial Law”].” The Jews insisted that the “Ceremonial Law” was still in force, while the Christians insisted that Christ, as a representation of that system, had fulfilled Its usefulness. And once the believing Jews understood that, the two could become one in Christ.
2:15: “ordinances” = See my Bible Study: “SABBATH STILL VALID TODAY.” The “ordinances,” or better, the sacrificial system, was canceled, never the Ten Commandment Law of God.
2:16: “reconcile” = Christ has reconciled what was irreconcilable -- that is, the Jew and the Gentile. Christ accomplished the reconciliation of the Jew and the Gentile by dealing with a problem common to both -- the problem of sin, which is the cause of all enmity. The Cross reconciled both Jew and Gentile with God, and that reconciliation became the basis of their unity in “one body,” which is the Church without prejudice.
CHAPTER THREE
3:3-6: “the mystery” = See Rom. 16:25 Note. In Paul’s day there were “Mystery Religions.” Paul thus attempts in his hearers understanding of this to set up the true message of Christ revealed.
3:10: “unto the principalities and powers in Heavenly places might be known by the Church” = “Not to this world only but to the universe are we to make manifest the principles of His kingdom.” 6T:13.
3:17: “That Christ may dwell in your hearts” = Paul prays that Christ would “dwell” in their hearts. The Greek word used for “dwell” is “katoikem,” which indicates a permanent residence. In other words, Christ is not a guest, but a perpetual part of our lives.
3:18: “the height, depth, length, and breadth ” = The early Church fathers regarded Christ’s four limbs upon the cross, as pointing above, below, and to both sides, thus typifying, “the height, depth, length, and breadth” of the Love of Christ, extending salvation to all.
CHAPTER FOUR
4:3: “Endeavoring” = The Greek word “spoudazo,” translated “Endeavoring” is an imperative, excluding any passivity, any “wait and see” attitude. In other words, it is a proactive injunction that Paul is admonishing here. The conclusion then, is that in order to maintain unity in the Church one must constantly be working towards keeping it. Just as a married couple must constantly work on their marriage, so members of the Church must work on their relationships with one another.
“As members of the body of Christ all believers are animated by the same spirit and the same hope. Divisions in the Church dishonor the religion of Christ before the world and give occasion to the enemies of truth to justify their course. Paul’s instructions were not written alone for the Church in his day.” 5T:239.
“unity” = Notice how “unity” is exampled by Paul by mentioning the three Personalities of the God in the following verses, i.e., the Holy “Spirit,” verse 4, the “Lord” Jesus in verse 5, and the “Father” God in verse 6.
4:5-6: “One Lord. . . One God and Father” = Here is my Deuteronomy 6:4 Note: The word “one” in Hebrew, “heis,” means one in unity, not in quantity.
The actual Hebrew is: “Jehovah Elohyim ‘echad Yehovah.” Equals, “God God one God.” The three times of mentioning “God” is very plurality in interest. The Hebrew “Elohyim” is always understood as meaning the plurality of the Godhead.
According to Genesis 2:24: “Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.” This would be just “one” example of more than “one” personality becoming “one” in purpose. When a husband and wife work together as a team they cannot be broken or separated.
4:9: “He also descended first into the lower parts of the earth” = Meaning, His humanity died. Here is my First Peter 3:19 & 4:6 Notes: “spirits in prison” = Here is an excerpt from my Bible Study, “DEATH, THE BIBLICAL TRUTH ABOUT:”
FIRST PETER 3:19 & 4:6: “WAS PREACHED & SPIRITS IN PRISON”
Let us begin with First Peter 4:6: “was preached” = Peter’s statement is “was preached,” not “is preached,” the Greek being positively aorist passive. The meaning is that the Gospel “was preached” to them when they were alive. That should end this discussion on these verses. But I digress.
Peter did not imply that the Gospel was then being preached to the souls of the dead, as some teach about First Peter 3:19. He said the Gospel “was preached” to those who “are [now] dead.” The preaching was done while they were still alive, and they will be judged on the basis of how they lived “according to men in the flesh,” or while they were still alive and accountable, “but live according to God in the spirit,” First Peter 4:6.
The main point is that this is speaking of Christ, speaking through Noah, during the “days of Noah, while the ark was a preparing,” First Peter 3:20. Not that Christ was now speaking, during His three day period of “death,” First Peter 3:18, as some teach.
In regards to First Peter 3:19, preaching to “spirits in prison,” that is, the “prison” house of sin. See verse 20, i.e., “Which sometime were disobedient.” See also Psalm 142:7 & Isaiah 61:1: “The Spirit of the Lord GOD is upon Me; because the LORD hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound.” See also Luke 4:18-21 & Romans 8:10-11. The context of verse 20 sets the timing as clear, in that Christ spoke to the people while they were still alive through the preaching of “Noah, while the ark was a preparing,” or better, for this discussion, while they were still alive.
Considering the false doctrine that has come from this misused passage, there would be no point in Christ preaching to spirits in hell, since most accept that they are there for the entire duration anyway. Nowhere in the Bible is it ever taught that repentance and salvation can be accepted or given of God while one is eternally dead. Therefore, it is clear that this passage is referring to those whom Christ preached to while they were alive, but in the “prison” house of sin. Only while they still had an opportunity to repent could our Lord thus “preach” to them.
4:11: “He gave some” = “Different gifts are imparted to different ones, that we may feel our need of one another.” ST, September 19, 1900.
4:26: “Be ye angry, and sin not” = “It is a righteous indignation against sin, which springs from zeal for the glory of God, not that anger prompted by self-love or wounded ambition, which is referred to in the words of Scripture, ‘be ye angry, and sin not.’ ” 19MR:111.
See also verse 31 and how Jesus handled a wrong act in Mark 3:5.
Here is my Numbers 20:10 Note: “Hear now, ye rebels” = “ ‘Hear now ye rebels;’ this was all true, but the truth, even should not be spoken to gratify passion or impatience.” ST, September 30, 1880; PP:417.
“Moses had spoken from irritated feeling. . . When he took it upon himself to accuse them, he grieved the Spirit of God and wrought only harm to the people. His lack of patience and self-control was evident. Thus the people were given occasion to question whether his past course had been under the direction of God, and to excuse their own sins. Moses, as well as they, had offended God. His course, they said, had from the first been open to criticism and censure. They had now found the pretext which they desired for rejecting all the reproofs that God had sent them through His servant.” PP:417; RH, December 31, 1903.
“must we fetch you water” = “Here Moses sinned. . . He did not ascribe the power and glory to God. . . For this failure on the part of Moses, God would not permit him to lead the people to the promised land.” 1SP:310; ST, September 30, 1880; 4aSG:39; SR:165.
“[329] When Moses, enraged at the unbelief of the children of Israel, smote the rock in wrath and furnished them the water for which they called, he took the glory to himself; for his mind was so engrossed with the ingratitude and waywardness of Israel that he failed to honor God and magnify His Name, in performing the act which He had Commanded him to do. It was the plan of the Almighty to frequently bring the children of Israel into straight places, and then, in their great necessity, to deliver them by His power, that they might recognize His special regard for them, [330]
“and glorify His Name. But Moses, in yielding to the natural impulses of his heart, appropriated to himself the honor due to God, fell under the power of Satan, and was forbidden to enter the promised land. Had Moses remained steadfast, the Lord would have brought him to the promised land, and would then have translated him to Heaven without his seeing death.” 2SP:329-330.
SDA’s: NOTE THAT THIS IS LEFT OUT OF 1SP:310; 4aSG:39; SR:165: “Just in proportion to the light and knowledge whose Moses had enjoyed, was his criminality increased.” ST, October 7, 1880, paragraph 4 (1ST:186).
SDA’s: NOTE THAT THIS IS LEFT OUT OF 1SP:310; 4aSG:39; SR:165: “When Moses came down from the mount with the two tables of stone, and saw Israel worshipping the golden calf, his anger was greatly kindled, and he threw down the tables of stone, and broke them. I saw that Moses did not sin in this. He was wroth for God, jealous for His glory. But when he yielded to the natural feelings of the heart, and took glory to himself, which was due to God, he sinned,” 1SG:42.
ALSO SDA’s: NOTE THAT THIS IS LEFT OUT OF 1SP:310; 4aSG:39; SR:165: “Moses manifested distrust of God. . . At the time when the water failed, their own faith in the fulfillment of God’s promise had been shaken by the murmuring and rebellion of the people.” PP:417. ARE WE TO NOW ASSUME THAT MOSES AND AARON LOST “faith in the fulfillment of God’s promise?”
“must we fetch you water out of this rock” = “Had he [Moses] remained steadfast, and not sinned in taking glory to himself, the Lord would have brought him to the promised land, and then translated him to Heaven without seeing death.” 1SG:42.3.
“In thus speaking, he virtually admitted to murmuring Israel that they were correct in charging him with leading them from Egypt. God had forgiven the people greater transgressions than this error upon the part of Moses; but He could not regard a sin in a leader of His people as in those who were led.” 1SP:311.
“[311] Moses took glory to himself which belonged to God, and made it necessary for God to do that in his case which should forever satisfy rebellious Israel that it was not Moses who has led them from Egypt, but God Himself. The Lord had committed to Moses the burden of leading His people, while the mighty Angel went before them in all their journeyings, and directed all their travels. Because they were so ready to forget that God was leading them by His Angel, and to ascribe to man that which God’s [312]
“power alone could perform, He had proved them, and tested them, to see whether they would obey Him. At every trial they failed. Instead of believing in, and acknowledging, God, Who had strown their path with evidences of His power, and signal tokens of His care and Love, they distrusted Him, and ascribed their leaving Egypt to Moses, charging him as the cause of all their disasters. Moses had borne with their stubbornness with remarkable forbearance. At one time they threatened to stone him.
“The Lord would remove this impression forever from their minds, by forbidding Moses to enter the promised land.” 1SP:312.
“Where much is given, much is required. Moses had been highly favored with special views of God’s majesty. The light and glory of God had been imparted to him in rich abundance. His face had reflected upon the people the glory that the Lord had let shine upon him. All will be judged according to the privileges they have had, and the light and benefits bestowed.
“The sins of good men, whose general deportment has been worthy of imitation, are peculiarly offensive to God. They cause Satan to triumph, and to taunt the angels of God with the failings of God’s chosen instruments, and give the unrighteous occasion to lift themselves up against God.” 1SP:313.
4:29: “corrupt communication” = “A corrupt communication does not mean only words that are vile. It means any expression contrary to holy principles and pure and undefiled religion. It includes impure hints and covert suggestions of evil.” ST, July 2, 1902; ST, February 22, 1905; COL:337; VSS:124; VRP:197; AUCR, September 1, 1905.
CHAPTER FIVE
5:6: “wrath of God” = Here is my Revelation 14:10 Note: This metaphorical expression of our Lord’s “wrath” [included in some of them about the “cup”] occurs elsewhere in the Scriptures in Job 21:20; Psalm 60:3; 75:8; 78:31; Isaiah 51:17 & 21-23; Jeremiah 25:15-29; 49:12-13; Obadiah 1:15-16; Matthew 20:22; 26:39; John 3:36; 18:11; Romans 1:18; 3:5; 12:19; Ephesians 5:6; Colossians 3:6; Revelation 14:10 & 19; 15:1 & 7; 16:1 & 19; 19:15. However, here in Revelation 14:10, two Greek words for wrath are used: “thumos,” meaning, “anger, fury,” and “orge,” meaning when put together, “extreme wrath.”
The Greek word “thumos” is a strong or passionate “indignation” or “anger.” Whereas “orge” denotes a demonstration of “displeasure” and “righteous indignation.” The Greek word “orge” is the usual word used for “Divine wrath” in the New Testament, especially by Paul (see Rom. 1:18; 3:5; 12:19; Col. 3:6).
In the Book of Revelation however, both “thumos” and “orge” are used for the eschatological “wrath of God. . . into the cup of His indignation” (see Rev. 14:10 & 19; 15:1 & 7; 16:1 & 19; 19:15). These two words are often used together in the “Septuagint,” as well in the Book of Revelation, and once in the Book of Romans (Rom. 2:8; Rev. 14:10; 16:19; 19:15). Obviously, this is for the purpose of intensifying the reality of God’s “wrath” being manifested in judgment and disgust.
“without mixture” = The additional mention of “without mixture,” or of His “wrath” being undiluted, is framed through the Greek word “kerannuumi,” meaning, “to mix.” Here it refers to “wine” which in the ancient practice of mixing wine with various spices and herbs to increase its intoxication power, or of diluting it with water to reduce its strength. Thus, the expression of our Lord here means that the “wine,” or His “wrath,” is at full strength, without any diluting properties. The same is true in the Hebrew as used in Psalm 75:8. Here the “wine” of God’s “wrath” is described as “unmixed,” the Greek word being, “akratou.” Thus, the unmixed, undiluted “wine,” represents the pouring out of God’s “wrath” in its full strength. In other words, without mercy. As in the days of Noah, God has had enough of this disobedient generation.
However, the natural consequences of sin are aggravated into a supernatural visitation of our Lord’s “wrath” only after repeated warnings have been given. How long will we refuse to heed to warnings of our Lord to ourselves and our own cherished sins? The “wrath” of God in the Bible is not an irrational, capricious, emotional outburst of anger. Rather, it is His consistent and necessary reaction to the objective reality of moral evil. In other words, Divine “wrath” is God’s personal revulsion to evil, and His personal vigorous opposition to it.
Contrary to human wrath, which is usually arbitrary, selfish, and uninhibited, Divine “wrath” is principled and controlled. It is free from personal animosity or vindictiveness. It is always accompanied by undiminished love for the sinner. God’s “wrath” in the Bible is always judicial in the sense that it is the wrath of the judge who administers justice. Ephesians 5:6 states: “Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.” This “wrath” is His intense displeasure and condemnation of sin. It issues not from passion, but from God’s holiness and righteousness, which is the basis of the administration of the universe. As a consequence, this Biblical truth should be observed: that Holiness cannot coexist with sin.
God’s Holiness exposes sin; “the wrath of God” being the result of what opposes sin. Therefore, sin cannot approach God and God cannot and will not tolerate sin. This Biblical understanding of God’s nature is unpopular today. Most people prefer an easygoing God who is tolerant of their offenses. They want God to be gentle, accommodating, without any violent reaction. They want to bring God down to their level and raise themselves up to His, so that ultimately there is no need or reason for the Sacrificial death of Jesus on the Cross, on their behalf.
God hates evil, is angered by it, and refuses to compromise with it. It is essential to understand that God’s holiness requires that sin be punished. If God failed to punish sin, then He could not claim to be perfectly just. His infinite justice demands the punishment of the sinner or of an appropriate substitute. Frequently the Bible reminds us that our God cannot excuse or overlook sin. “I will not justify the wicked,” Exodus 23:7. I “will by no means clear the guilty.” Exodus 34:7. And our Lord is “by no means clearing the guilty,” Numbers 14:18.
5:15: “circumspectly” = Meaning, “Don’t be blindsided.” Watch where you are going but keeping looking around -- “circumspectly” in circles -- that you be not surprised.
5:16: “redeeming the time” = The Greek word rendered here for “redeeming,” is “exagorazo,” and means, “to purchase; to buy up; to redeem.” How can one buy back time? By self denial and using one’s time for God and not self. The best way to do that is to study in which ways we have wasted it and avoiding those actions in the future.
5:22 & 25: “submit” / “love” = It is interesting to note that the Bible understood relationships well before modern psychology figured out that women need to learn how to “summit,” while men need to learn how to “love.” It is also interesting to note that the marriage relationship is what constitutes the Church in our Lord’s eyes.
CHAPTER SIX
6:4: “in the nurture and admonition of the Lord” = “What does this mean -- in the nurture and admonition of the Lord? It means to teach them to order the life by the requirements and the lessons of the Word; to help them to a clear understanding of the terms of entrance into the city of God.” NL:86.
6:9: “masters” = “It was not the apostle’s work to overturn arbitrarily or suddenly the established order of society. To attempt this would be to prevent the success of the gospel. But he taught principles which struck at the very foundation of slavery and which, if carried into effect, would surely undermine the whole system.” AA:459.3.
6:12: “we wrestle not against” = Our Lord made all of these “principalities, or powers,” Colossians 1:16, in the very beginning. The Syriac, Arabic, and Ethiopic versions, and some copies, read “you”, instead of “we,” in Ephesians 6:12. This is a reason why saints should be strong in the Lord, and why they should put on the whole armor of our God and prepare for battle, since our enemies are such as here described: not “flesh and blood;” frail mortal men, such as were wrestled against in the Olympic games, to which the apostle alludes. For this wrestling, as Philo the Jew says, in his work, “Leg. Allegor.” l. 2. page 96, concerning Jacob’s wrestling, is not of the body, but of the soul. It must be put into perspective that it is not “flesh and blood” that “reveals” these things to us, but God Himself (see Mat. 16:17).
What is going on here is that we are instructed to be subject to the right “principalities” and “powers” (see Tit. 3:1). For there are two “principalities” and “powers” working behind the scenes that are not of “flesh and blood” (see Eph. 1:20-21; 2:2; Luke 22:53; John 12:31; 14:30; 16:11; 2Co. 4:4, for the wicked ones, and Tit. 3:1 again, for the righteous ones). The apostle does not mean to say that Christians had no enemies among men that opposed them, but he wanted us to recognize what types of “principalities” and “powers” were the real working forces behind it all.
Since Satan is called the “prince of this world,” John 12:31, then we can safely assume that it is he and his horde that we are battling with or against. The Jews use this very Greek word “archon,” as the apostle does here, of the angel of death; who is called darkness, and the devil is called by them, “the prince of darkness.” See “Vajikra Rabba,” section 18. fol. 160. 1, and “Shirhashirim Rabba,” fol. 25. 4.
In regards to the phrase “rulers of darkness,” the Greek word for “rulers” is “kosmokrator,” and is found in the Orphic Hymns of Satan, in Gnostic writings of the devil (see also Psa. 2:2; Acts 4:26). Jesus warned us of this principality and power that would come (see John 12:31; 14:30; 16:11) and, as He warned Adam and Eve, we should be even more prepared for him, for we know of the history of their fall. And in Romans 8:38-39, Paul tells us that we can rely on something Greater than ourselves in order to have the victory over these “principalities and powers,” our Lord Jesus Christ (see also Col. 2:15; 1Pe. 3:22).
“The willing subjects of Satan are faithful and active, united in one object. And although they will hate, and war with, each other, yet they will improve every opportunity to advance their common interest.” 4bSG:105.
“spiritual wickedness” = In the use of the phrase “spiritual wickedness,” the phrase is collective, thus having us view these evil powers as a body. And as such, we must overcome them collectively on every level (see 1Jo. 2:13; Luke 7:21; 1Co. 9:25). And praise be to our Lord, for all of these evil “principalities and powers” will one day meet their end (see John 12:31; 16:11) and we will be delivered from them (see Col. 1:13). And through the workings of the Holy Spirit one can turn towards the correct “powers” (see Acts 26:18).
“high places” = The Greek is, “epouranios,” meaning “above the sky” or “in the air,” “heavenly, celestial, in Heaven, high, of Heavenly origin or nature,” and as such could be translated “Heavenly.” The problem arises, in that, how can we wrestle against things in “Heavenly places,” seeing how this must be the meaning, for the same phrase occurs in Ephesians 1:3 and Ephesians 2:6 and Ephesians 3:10, and these clearly refer to the better destination. Thus, since the Greek word is the same, and should be translated the same in each case, there is only one thing that helps us to translate it differently, i.e., Context, Context, Context.
The true meaning of “high places” thus is found by cross referencing to Ephesians 2:2: “the prince of the power of the air,” or Satan, is the one who is “the spirit that now worketh in the children of disobedience,” in “high places.” However, our verse states that “we wrestle” and “we” are not in Heaven, nor do I believe that “spiritual wickedness” is either, for it was cast out (Rev. 12:9; Isa. 14:12-15). And “we wrestle,” in “this world,” NEVER in Heaven (except to say, by Heaven’s help). If there be any application to “spiritual wickedness in heavenly places,” “NIV,” it would be in/from the Church.
What we have going on here is that the “KJV” translators were not willing to put Satan back in Heaven in this verse. But they were willing to put believers there in the other verses (Eph. 1:3; 2:6). Had they translated the phrase the same in all of the incidents as “high places,” then we could do as we should always do, and that is to look at the context of the sentence or paragraph and determine where these “high places” are. If we want to translate the phrase as “Heavenly places,” we must keep in context the fact that the “spiritual wickedness” spoken of here is supposed to mean the angels which kept not their first estate, but who fell from the “Heavenly places” and are ever longing after and striving to regain it.
Some translators translate the phrase as “Heavenly things.” The understanding would be that both “places” and “things” are supplied words to help finish the sentence. By translating it as “Heavenly things,” the meaning is that we contend with these fallen spirits for the “Heavenly things” which are promised to us; and we strive against them, that we may not be deprived of those “Heavenly things” that we have, or have achieved.
The “Syriac Version,” and “Ethiopic Version,” render it, “under,” or “beneath heaven.” While the “Arabic Version” renders it as, “in the air.” The meaning is that “heavenly places” are not places in the super celestial, or in the highest Heavens, i.e., in the “Third Heaven,” where God and angels and Heavenly beings are, and where the saints will be, but in the aerial heavens, where the power or posse of devils reside, and where they are above us, over our heads, overlooking us, and watching every advantage against us. It is to express the idea that their order is of a higher range than ours, considering where they came from.
However, the Spirit of Prophecy will teach us where these “high places” are. “Those who stand like faithful soldiers to battle against wrong, and to vindicate the right, warring against principalities and powers, against the rulers of high places, will each receive the commendation from the Master: ‘Well done. . .’ Where was this fight? I answer, Not in Heaven.” 3T:327.
“So devoted was our Redeemer to the work of saving souls that He even longed for His baptism of blood. The apostles caught the zeal of their Master and firmly, steadily, zealously went forward to the accomplishment of their great work, fighting against principalities and powers, and spiritual wickedness in high places. We are living in a time when even greater earnestness is needed than in the apostles’ day.” 5T:132. Again, not in Heaven.
“A battle unseen by human eyes is being waged. The army of the Lord is on the ground, seeking to save souls. Satan and his host are also at work, trying in every possible way to deceive and destroy. The Lord bids us: [Eph. 6:11-12 quoted]. Day by day the battle goes on. If our eyes could be opened to see the good and evil agencies at work, there would be no trifling, no vanity, no jesting or joking. . . If all would put on the whole armor of God and fight manfully the battles of the Lord, victories would be gained that would cause the kingdom of darkness to tremble.” 6T:41.
6:13-17: “the whole armour of God” = This passage is about prayer. See verse 18 and See my Bible Study: “ARMOR OF GOD, THE.” See also Isaiah 59:17.
6:19: “mystery of the gospel” = See my Ephesians 1:9 Note.