G. M. G.


1. Things that differ


As far as there is but One authorized Teacher in His One Body. And that is Jesus Christ Himself as a Head, the Living Word of God and the Scriptures, written Word of God, that teaches us (Col. 3:16). We offer you an article that being a true bereans you have to search whether this things are truly so. This is a result of the studying so called Pastoral epistles for more than a year to be exact that is a research of itís administrational place and the purpose they have been written. A lot of questions and seeming contradictions rose up while members of His Body were reading these books of the Bible and most of their efforts to bring together some practical matters mentioned in Pastorals and the same things mentioned in Ephesians and Colossians issued into the absolute confusion.

First let us try to answer the following question. If it is possible to find the truth about the Mystery and the Body in all epistles written by Paul after Act. 28. The survey of itís main expressions makes clear that the truth of the Mystery is not mentioned in 1, 2 Timothy, Titus, Philemon and Philippians.

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1 Tim., Tit


2 Tim.





Outside prison

In prison

the Body of Christ,

to_ de soma tou Christou, Col. 2:17

tou somatos tou Christou, Eph. 4:12











Head, Eph. 1:22








Members, Eph. 5:20








Far above, Eph. 1:21








in heavenly places, celestials Eph. 1:3

en tois epouraniois







before the overthrow of the world, Eph. 1:4







things above, Col. 3:1, 2

ta ano







Administration of the Mystery, Eph. 3:9








Mystery which have been hid,††††† Eph. 3:9







at the right hand of God the Father, Eph. 1:20











Principalities and powers, Eph. 6:12



Tit. 3:1









body of flesh (1:20)

glorious body (3:21)








Fullness, Eph. 1:23









This table inevitably sets before us the following questions:

1. Why did Paul not mention such blessed truths neither in Philippians, nor in 2 Timothy?

2. Maybe the Mystery was not yet revealed to Paul at that time, when he wrote these epistles.

3. Perhaps the Mystery was already revealed to Paul, but he wrote Philippians and 2 Timothy with the other purpose than announcing this Mystery.

4. If Timothy and Philippians knew about the Mystery, that had been revealed to Paul and received it, why Paul had not alluded about such a great blessings even in order to encourage them?

5. If they knew about everything and did not received it, why Paul had not mentioned it to them once again. But he uses absolutely different words and expressions when he encourages them to pursue perfection, and such terms asďprize of the high callingĒ (Phil. 3:4), ďout-resurrection from the dead Ē (Phil. 3:11), or ďour conversation is in heavenĒ are employed (Phil. 3:20). No occurrences of these terms can be noticed in the above table.

Let usďtry things that differĒ (Phil. 1:10) and determine what hopes, spheres of blessing, callings and purposes occur in the Acts and in the Paulís epistles.

1. The word ďhopeĒ elpis occurs more than 40 times in Paulís epistles.

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Acts and Paulís epistles of this period


1 Tim.




2 Tim.









The Hope of Israel

Act. 28:20.

A lot of

references in first seven Paulís


Christ Jesus is our hope

1 Tim.1:1

The hope of eternal life,

Tit. 1:2, 3:7.

Blessed hope and glorious


Tit. 2:13


Paulís hope, that Christ shall be magnified in his body, Phil. 1:20


The hope of His calling Eph.1:18.

One Hope,

Eph. 4:4

The hope, which is laid up in heaven

Col. 1:5.

The hope of the Gospel,

Col. 1:23.

The hope of glory,

Col. 1:27


We know that the hope for the resurrection, for eternal life and the hope towards Christ to be doctrinal things, but there are administrational features in the hope of believers of different administrations.

As it can be seen from the above table, the administrational feature of the hope in Tit. 2:3 in fact has specific position and in wording is different than the hope of the Acts period and then the hope of the administration of the Mystery. For example, administrational feature of hope of earthly Israel (old testament) is expectation of Messiah-King, Who will come and will establish The Kingdom on the Earth, where Israel will reign over nations. The hope of believers of period Acts (new testament) - it that during coming of the Lord they will be caught up in the clouds to meet the Lord on the air and so ever with Him will be (1Thes.4:17). Believers after Acts.28:28 (Pastorals and Phlp.) from citizenship on heavens expected, that the Lord will appear among them, that He shall shew them appearing (Phlp.3:20, 1Tim.6:14,15). The believers of the administration of the Secret expect, that will be appear together with Christ in glory (Col.3:4). Second coming is one and it can be described in different words in order to emphasize its various aspects. These words are parousia, apokalupsis epiphania, fanero. Actually there is nothing new and nothing administrational in the words that ďChrist...shall appearĒ. But if to look at this as far as the believers are concerned, what will become to them when He shall appear, we shall find some differences. (Col.3:4, 1Pet.5:4, 1Jn.2:28, 3:2). Only in Colossians there is the idea, that we shall appear together with Him in glory. Other believers will not participate in this appearing, but it will be shown to them. It is important to emphasize our joining, identification with Christ. What becomes to Him becomes also to us including His appearing in glory. Believers of the other administrations do not have this, but we do because of the abundant grace of God. It is possible to say, that Christ is one hope for all believers, but at the same time it is possible to emphasize itsí administrational peculiarities, as the Holy Spirit does, using differ≠ent words for the description of the hope of different callings. It is not absolutely correct to speak about the sphere or place where Christ will appear (for as the lightening comes out of the east and shines even unto the west, so shall also the coming of the Son of Man), but still it is possible to speak about the sphere where believers of the different callings will appear. Someone will be appeared with Him in glory, someone will be raptured on the clouds to meet the Lord, someone on the earth will see that His legs coming down on a mountain of Olives.

Besides that several hopes described in different words can be noticed in Colossians. What are these hopes we shall see later.


2. The word ďcallingĒ klesis occurs in Paulís epistles 10 times.

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Acts and Paulís epistles of this period


1 Tim.




2 Tim.









Heavenly calling,

Heb. 3:1.

The calling of God,††††

1Cor. 1:26, 7:20,




Holy calling,

2 Tim.1:9

The high calling of God,

Phil. 3:14


His calling,

Eph. 1:18.

Your calling,

Eph. 4:4



If we set aside such doctrinal truth regarding the calling asďthe gifts and calling of God are without repentanceĒ (Rom. 11:29), then we have four passages where the different descriptions of the term ďcallingĒ can be clearly seen.

If the hope and the calling of 1, 2 Timothy, Tit and Philippians go together with the hope and calling of the Church which is the One Body, why are they in words different? The same question may be asked if one tries to find itís echo in the period of Acts. So we may come to the conclusion that 1, 2 Timothy, Titus and Philippians are specially placed regarding calling.


3. The word katantao appear to be the most interesting one regarding purposes. It occurs nine times in Acts and four times in Paulís epistles.

In Acts this word is employed when the arrival to the particular geographic region is mentioned. And only in Act. 26:7 this word points out on the attaining of the spiritual goal. With the identical meaning it is used two times in Phil. 3:11 and Eph. 4:13.

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Acts and Paulís epistles of this period


1 Tim.




2 Tim.









Unto which promise our twelve tribes instantly serving God day and night, hope to come,

Act. 26:7




If by any means I might attain unto the

outresurrection[1] of dead,

Phil. 3:11


Till we all come in the unity of the faith and of the

knowledge of the Son of God,

Eph. 4:13



Once again it is evident that wording of Philippians is not the same as in the Acts and in the Ephesians.


4. The word that are employed in connexion with the citizenship are as follows:

politea††††††† Act. 22:28, Eph. 2:12;

politeuma†† Phil. 3:20;

sumpolitai†† Eph. 2:19.

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Acts and Paulís epistles of this period


1 Tim.




2 Tim.











Act. 22:28





For our conversation is in heaven,††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††

Phil. 3:20


Commonwealth of Israel,

Eph. 2:12;

fellow-citizens of the Holy

of Holiest,

Eph. 2:19



These three citizenships can be thus distinguished:

1. Citizenship of Israel.

2. Citizenship in Heaven

3. Fellow-citizens of the Holy of Holiest.[2]

There are some explanations of these differences like considering Ephesians and Colossians as theoretical part and 2Timothy and Philippians as practical part of same thing. Or some says that 2 Timothy and Philippians show our individual walking with Christ and exhibit nothing about the Church as a whole. But these arguments do not answer the question why the truth of the Mystery and Church the One Body is not mentioned here.

Paulís ministry was followed by sufferings, afflictions and bonds. The Scripture shows us the particular things why he had afflictions, was bound and suffered. All these terms can be well tabulated in the following tables.



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Acts and Paulís epistles of this period


1 Tim.




2 Tim.









Sufferings for the

kingdom of God,

2 Thess. 1:5



Be the partaker of the afflictions of the Gospel,


Sufferings forthe Paulís


2 Tim. 2:9

Sufferings for Christ,

Phil. 1:29†††††††††††††††††††††††††††††††††††††††††††††††




Sufferings for the Body of Christ, for you gentiles,

Col. 1:24



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Acts and Paulís epistles of this period


1 Tim.




2 Tim.









Bonds for theHope of Israel,

Act. 28:20,

Rom. 16:7



Bonds for my Gospel,

2 Tim. 2:9,



Bonds for the Gospel,

Phil. 1:12,13

Bonds for the Gospel,

Philem. 13


prisoner for you,


Eph. 3:1

Bonds for the mystery of Christ, Col. 4:3


A GOOD FIGHT, FIGHTINGAgon, agonizomai

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Acts and Paulís epistles of this period


1 Tim.




2 Tim.









To speak the gospel of God with much


1 Thess. 2:2.


Heb. 12:1,

1 Cor. 9:25

Fight the good fight of faith,

1 Tim. 6:12


I have fought a good fight,

2 Tim. 4:7

Having the same conflict for the


Phil. 1:27, 30, 4:3†††††††††††††††††††††††††††††††††††††††††††††††††††




A great conflict for you,

Col. 1:29, 2:1††††††††††††††††††††



Here again the particular administrational place of 1, 2 Timothy, and Philippians can be seen. In Acts Paulís ministry, his sufferings and bonds were all for the same purpose - repentance of Israel. (ď.. If by any means I may provoke to emulation them which are my flesh, and might save someone of them? Ē Rom.11:14). Gentiles have received salvation not for the sake of them themselves, but for the sake of Israel to excite jealousy in them. After Acts 28:28 Paulís ministry, his sufferings and bonds were only for the sake of the Gentiles. And only in Eph. and Col. we read about sufferings and bonds for His Body, which is the Church and for the secret of Christ.

Besides everything above mentioned we may ask ourselveswhether all things listed below go along with the practice of the Church the One Body.

1. The putting on of hands and prophecies,2 Tim.1:6, 1 Tim. 4:14, 1:18.

2. Ordaining of elders and deacons, 1Tim. 3:1-16.

3. The Law, 1Tim.1:9.

4. Angels, 1Tim.5:21.

5. Gifts through the putting on of hands, 2Tim.1:6.

6. Human authorities, that are set by God, 1Tim.3:1-16.

7. Prophecies about the last days, 1Tim.4:1.

8. Times, seasons and that Day, 1 Tim 4:1, 2Tim.1:12.

9. The Day of Christ, Phil.1:10.

10. The book of life, Phil. 4:3.

Does the following go together with practice of the period of Acts?

1.   No healing and signs, Phil. 2:26-27, 2 Tim. 4:20, 1 Tim. 5:23.

2.   Negative attitude towards all[3] Judaic things, Phil. 3:5-7, 3:2, 1 Tim. 1:4, Tit. 1:10-16, 3:9.


The following table illuminates once again the peculiar administrational place of Pastorals and Phlp..

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Paulís epistles of

the Acts period

1Tim., Tit.,

2Tim., Phlp.

Eph., Col.

The Day of the Lord

te hemera tou kuriou

2Thess. 5:2, 1Cor. 1:8; 5:5,

2Cor. 1:14, 2Thess. 2:2.

That Day


2Thess. 1:10

The Day of Christ Jesus,

The Day ofChrist,

Phil. 1:6, 10; 2:16.

That Day

eis ekeinen ten hemeran

2 Tim. 1:12, 18; 4:8


The evil Day, the days are evil,

Eph. 6:13; 5:16.

The Day of redemption,

Eph. 4:30

The Kingdom of God

he_basilelia tou theon

Rom. 14:17,

1 Cor.4:20; 6:9, 10; 15:24, 50

Gal. 5:21, 2 Thess. 1:5.

His Kingdom

ten_heautou basileian

1 Thess. 2:12

His kingdom (of Christ Jesus)

ten basileian auton

2 Tim. 4:1.

His heavenly kingdom (of the Lord)

ten basileian autou ten epouranion

2 Tim. 4:18

The kingdom of Christ and God,


The kingdom of His dear Son,


The kingdom of God

(felloworkers of circumcision),

Col. 4:11

Sphere of blessing:

earth, heavens, New Jerusalem,

Gal.3:7,9,14, Rom.4:16

Sphere of blessing:


Phil. 3:20

Sphere of blessing:

heavenly places,


from the overthrow of the world,

Matt. 13:35; 25:34

before the world began (age times),

Tit. 1:2, 2 Tim. 1:9

before the overthrow of the world,

Eph. 1:4

Second coming

parousia, epiphania, apokalupsis

2 Thess. 2:8

His appearing


Tit. 2:12, 13

Appearing with Him,

Col. 3:4

To wait for His Son from heaven

unamenein ton huion auton ek ton ouranon


Looking for the blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ

apekdechomenoi, prosdechomenoi



Nothing is said about waiting.


Comparing three columns of this table we can see both similarity and distinction. But we pay our attention to distinctions.

1 line: the expression ďthe Day of the Lord Ē Meets only in the messages of period Acts. The expressions "the Day of Christ" and "the Day of Christ Jesus" meet only in Phlp. Expression ďthat Day Ē meets in the messages of period Acts and in Pastorals. Compare this expression to expression from Mt.24:36 (tes hemeras ekeines). So there is the basis to assume, that the speech goes about the same bottom, but for believers of different administrationsdifferent administrational peculiarities of this day are emphasized. In Eph. and Col. does not meet any of these expressions, therefore we can assume, that ďday of redemption Ē is a completely other day, different from ďthat Day Ē.

2 line: In this line we see the different descriptions of aKingdom (except  ÓŽ.4:11, where is the same expression as in the messages of period Acts, but here the speech goes about circumcisions). We can assume, that here is administrational peculiarities are emphasized, or different parts of one Kingdom are shown.

3 line: heavenly Jerusalem meets only in the messages of period Acts. The expressions ďin heavenly places Ē (en tois epouraniois) and above things (ta ano) meet only in Eph. and Col. In Pastorals and in Phlp. there is nothing from set forth above.

4 line: the expression ďbefore the age timesĒ meets only in Pastorals. It is parallel with inner part of the message to Romans, where is spoken about secret, about which from age times have been kept silence (–Ťž.16:25). Expression ďbefore overthrow of the world Ē in relation tobelievers we can see only in Eph.1:4, in other places it is applied to Christ. We can see, that in the different messages different points in Godís plan are specified. As in the messages of period of Acts such point is not specified concerning believers, it is possible to assume, that it is necessary to search in gospels.

5 line: In the messages of period of Acts, when is spoken about what believers wait there are the words parousia, epiphania and apokalupsis. In Pastorals there is only the word epiphania. And in Eph. and Col. is not present any of these words, but there are the verbs fanero and epiphauo. Here we have again met with administrational peculiarities of the same action (see above about hope).

6 line: In the messages of period of Acts at the description of expectation of the Lord are used word anameno, which is connected to patience (word with the same root is used in ŐŰ.24:13 - ďendureĒ). In Pastorals and Phlp. for the description of expectation of Christ by believers use other words, not connected with patience of something, but connected with joyful acceptance of expected things. In Eph. and Col. is not in general spoken about any expectation.

In principle now we may say that these epistles have their own purpose and goal in the divine plan apart from Colossians and Ephesians and from epistles of the period of Acts. These books show some different knowledge concerning the administration, calling and ministry than those, which relate with either period of Acts or administration of the Mystery. Now when we have tried things that differ we shall be able to answer the question what the best is for us.

1.   to be seated in heavenlies en tois epouranioisand to have citizenship in the Holy of Holiest (Eph. 2:19) or citizenship in heavenen ouranois (Phil. 3:20).

2.   to appear with Him in glory (Col. 3:4) or to look for our Lord Jesus Christ and His appearing which in His times He shall show (1 Tim. 6:14, 15).


2. In what consist otherwise mind set of Philippians and what is that ďhigh callingĒ.


The verse Phil. 3:15 says us that those in Philppi were ďotherwise mindedĒ. But the question rises up, they were otherwise minded concerning what?

Letís suppose that Philippians heard the truth of the Mystery that had been hid in God from Epaphrodites and did not accept it. Also lets suppose, that the high calling (Phil. 3:14) has no other meaning than the calling into the One Body, then how can Paul write them about the prize of this high calling if they did not have calling itself? Is it not better to remind them again all truths concerning this calling itself? But we donít see this..

Letís suppose that Philippians have heard the truth of the Mystery from Epaphrodites and accept it and that high calling was the calling into the One Body. But there is a question again, why Paul did not say anything about the Mystery of the Body and did not use the same words and expressions as in Colossians and Ephesians as follows?

- all spiritual blessing in heavenly places, en tois epouraniois, Eph. 1:3;

- choosing before the overthrow of the world, Eph. 1:4;

- exceeding greatness of his power to usward, Eph. 1:19;

-that we are seated together with Christ in heavenly, places en tois epouraniois, Eph. 2:6;

- the exceeding riches of his grace toward us;

- the fullness that fills all in all, Eph. 1:23;

- you are complete in Him, Col. 2:10.

But Paul speaks about our citizenship being now in heavens (Phil. 3:20) instead and that he counted all Judaic things and fleshly advantages as loss for the excellency of the knowledge of Christ Jesus his Lord (Phil.3:7,8).

Against this can be said that Greek word ano in the expression ďhigh callingĒ is employed in Col. 3:1 and 3:2.

But the examining this word brings us to the conclusion that some difference is hidden here. The word ano in Greek, that is used in Phil. 3:14 is an adjective that describes the following noun ďcallingĒ. It is employed in the same form also in Gal. 4:26 when ďJerusalem which is aboveĒ is depicted.

But in Col. 3:1, 2 the word ano is used in plural form of the noun mode that is derived from the adjective by the article. So ta ano means high things or high places. That is the same situation as with the adjective epouranios in Eph. We all know that the word epouranios occurs in fifteen other places than of Ephesians, as widely distributedas Matthew, John, 1 Corinthians, Philippians, 2 Timothy and Hebrews. We know that not the ďheavenly placesĒ are mentioned there, but things that is heavenly in origin and character, that comes out of God from heaven as for instance ďthe Heavenly JerusalemĒ in Heb. 12:22 and ďheavenly callingĒ in Heb. 3:1. Even if this word is employed in the noun form (as in Heb. 8:5) the context does not have even a hint of the thought that believers are being sited in heavenly places. The following table shows that the ďhigh callingĒ as well as ďJerusalem aboveĒ comes down from God and has heavenly origin and character. But this does not mean that believers who has this calling are called to be where Christ sits at the right hand of God the Father.

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ano Ierousalem

Gal. 4:26


Ierousalem epouranio

Heb. 12:22


ano kleseos

Phil. 3:14


kleseos epouranion

Heb. 3:1


We have the words en tois epouraniois (noun form) in the following places in Eph. 1:3, 20; 2:6; 3:10; 6:12, and ta ano (noun form) in Col. 3:1, 2. It should be noticed that these words in adjective form are not employed in Ephesians and Colossians.


The word EPPOURANIOS in Paulís epistles

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1 Cor. 15:49, Heb. 3:1; 6:4; 11:16

1 Cor. 15:40, Phil. 2;10, Heb. 8:5


Heb. 12:22

Eph. 1:3, 20; 2:6; 3:10; 6:12

en tois epouraniois





The word ANO in Paulís epistles

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Gal. 4:26 (adj.)



Phil. 3:14 (adj.)




Col. 3:1, 2 (adj. in the noun form)


Everything above mentioned may be a good evidence that believers in Philippi did not hear and know anything about the Mystery and that high calling is not the calling of the One Body. The Mystery was not revealed to Paul during the writing of the epistle to Philippians. And their different ďmind setĒ was in their loosing the prize of this high calling, in other words, that they did not pursue the perfection but rather stopped in their spiritual walk. The same situation was with those whom Hebrews is addressed. That is the reason that so many parallels emerge between these two letters.


3. Is there a difference between oi epouraniois and oi ouranois.


Argument: The place ďfar above allĒ can be also called ďheavenĒ ho ouranos or ďheavensĒ oi ouranoi because it appears in Eph. 6:9 and Col. 4:1 and in Heb. 9:24 we are told that Christ entered into the heaven itself.

Answer: Eph. 6:9 and Col. 4:1 have nothing neither about hope nor calling but rather about the relationship of slaves and masters in earth which is intermingled with the relationships in heaven. So the reason that words ďheavensĒ and ďheavenĒ are employed there can be the emphasizing of the contrast between earth and heavens but not administrational differences in the sphere of blessing and hope. In other words the relationship between slaves and masters is a doctrinal truth and it does not depend upon the administration so there is no need to look for the administrational things in this passage. The wordsďearthĒ andďheavenĒ very often occur together in the Scriptures. In this cases it does not necessarily point into the sphere of blessing.

Heb. 9:24 says us that Christ entered not into just heaven but heaven itself . And also it is emphasized that He is not in heavens but he passed through the heavens (Heb. 4:14) and was made higher than the heavens oi ouranoi (Heb. 7:26).

Heb. 8:1 says us that Christ is set at the right hand of the throne of the Majesty in the heavens en tois ouranois. But here this expression is used in contrast with the earth, the context speaks of the earthly tabernacle. In relation to the earth Christ is now in heavens, but we need to be exact saying that He is set at the right hand of the Majesty in heavens. Nowhere in Hebrews believers are told to be where Christ is or to be sited in heavenlies en tois epouranois. That is why there is no reason to specify that Christ is not just in heavens en tois ouraniois but in heavenly places en tois epouraniois. But it is implied in the Heb. 8:2 where it says that He is a minister of the sanctuary ton hagion which is true and is in heavenlies oi epouranioi (Heb. 8:5). But when the context says about the calling and the hope of believers it is necessary to be exact concerning the sphere of blessing. Besides it is possible to use a type of the tabernacle. If High Priest has come in sanctuary, and then has come in Holy of Holiest for the external observers, who is outside of the tabernacle only the first can be seen. But for those, who is inside of the sanctuary both situations can be seen. The one who is outside of the tabernacle can say: ďHe (High Priest) has come into the sanctuary. But if they know more about the tabernacle, they can say: ĒHe has passed the sanctuary and came in Holy of HoliestĒ. Heb. 4:14, 7:26, 8:1,2,5, 9:24 gives us the way for such comparison. It is remarkable, that expres≠sion, creating difficulty in understanding oi ouranoi and oi epouranioi are in Hebrews (Heb.8:1). This epistle in particular gives us a type of the tabernacle.

Col. 1:5 speaks about the hope and therefore the word ďheavenĒ points into the sphere of blessing. So according to this we may come to the conclusion that Col. 1:5 has administrational character. Everywhere else in Ephesians and Colossians in context with the hope and the calling of the Church the body the sphere of blessing is described as far above all, where Christ sits at the right hand of the Father, or heavenly places or high things.


Right division of Eph. and Col.

Letís return to the table #2 and consider more closely what hopes described in Col.1:5 and 1:23.

At first we take verses Col. 1:5,6a,7 andCol.1:6b, 1:23 and consider what different and what similar is in them. Moreover let us take verses from Ephesians, which have parallels with these verses from Colossians:Eph.1:13,14,3:6a and Eph. 3:2, 3:6c,7. But it is necessary to take into account that the mystery of Christ in Eph.3:4 and the Mystery in Eph.3:3 are not the same things. The mystery of Christ was made known to the sons of man but not so as it was revealed to the holy apostles and prophets after Acts 28:28. Then after Paul was given revelation of the Mystery, he had got his own understanding of the mystery of Christ (Eph.3:4) and this understanding brings to the fullness all the previous understandings. This understanding is given by Paul in the first and second chapters of Ephesians in brief (Eph.3:3).

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The Gospel of your salvation


It is known from Acts.28:28, from Pastorals and Phlp. (2Tim.4:8, Tit.2:14, 3:6,7)



The Gospel of the Mystery


It is known only from Eph. and Col.


The Gospel whereof I Paul was made a minister

It is known from Rom. and from Pastorals (Rom.5:15,18, 16:25-27, 2Tim.1:8-12, Tit.1:2,3,2:11, 1Tim.1:1, 2:4, 4:10)



That is what completes what they heard before:

About the Mystery, which has been hid in God, One Body, Christ as Head of the Body ĖChurch, fullness, our position at the right hand of God the Father.




For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;†† Which is come unto you, as [it is] in all the world; and bringeth forth fruit,



[4]If (Greek, ei-ge) ye continue in the faith grounded and settled, and [be] not moved away from the hope of the gospel, which ye have heard, [and] which was preached to every creature which is under heaven; whereof I Paul am made a minister;




As ye also learned of Epaphras our dear fellowservant, who is for you a faithful minister of Christ;Who also declared unto us your love in the Spirit.



as [it doth] also in you, since the day ye heard [of it], and knew the grace of God in truth:


Eph.1:3, 4, 15-23, 2:4-7,3:3,


Eph. 3:2

In whom ye also [trusted], after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,Which is the earnest of our inheritance until the redemption of the purchased possession (Gr. peripoiesis), unto the praise of his glory.



if (Gr. ei-ge) ye have heard of the dispensation of the grace of God which is given me to you-ward,

Eph.3:4,5, Col.4:3,4

Whereby, when ye read, ye may understand my knowledge in the mystery of Christ, which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets





That the Gentiles should be in [5]the Spirit fellowheirs,


and of the same body,

(Gr. sussoma)[6]

and partakers of his promise in Christ by the gospel:Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.


Here we have to prove that Col.1:5,6a,7 are in parallel with Eph.1:13,14,3:6b (1 column) and that Col.1:6b are in parallel with Eph.3:2,6b,7 (3 column).

1. In the first column we can see that the Gospel, word of truth, is known and given not only to Paul, but to other apostles and prophets also. Epaphras was a prisoner together with Paul for this Gospel (Phil.[7]13:23). This column speaks about the inheritance and the prize. The word ďlaid upĒ(Greek, apokeimai) occurs 4 times: in Luk.19:20, Heb. 9:27, 2Tim.4:8 and in Col.1:5. Thus the hope in Col.1:5 is connected with the prize and brings us back to pastorals, i.e. this hope is the previous hope of Colossian believers. The fact that Gentiles are heirs together (Eph.3:6a) is also known in Pastorals (Tit.3:7). We can also know from Pastorals (Tit.3:6,7) about the sealing of the Gentiles by the Holy Spirit of promise (Eph.1:13,14). The very fact that gentiles became Godís purchased possession (Greek, peripoiesis) is known also in Pastorals (Tit.2:14, peculiar people - laon [8] periousion). Moreover verses Col.1:5 and Eph.1:13 are interrelated through the words ďword of truthĒ. The words ďwherefore also IĒ,ďfor this case also...weĒ and prayers about knowledge, wisdom and spiritual understanding with the mentioning of the better hope, with the mentioning of the Church, which is His Body (Eph.1:18,22,23,2:6, Col.1:9,12,18) right away follow both verses in Col.1:5-7 and Eph.1:13-14.

2. In the third column Paul mentions only himself, Gospel, whereof he became a minister and the Grace of God that was given to him.Verses Eph.3:2 and Col.1:23 are connected with each other by the word ďifĒ (Greek, ei-ge). In both cases assuming these conditions to be fulfilled Paul speaks about the Mystery hidden in God.And in both cases there are words ďnowĒ. Gospel whereof Paul was made a minister also brings us back to Pastorals (Tit.1:3, 2Tim.2:8,9, 2Tim.1:8-12). The hope of this Gospel also can be seen in Pastorals (Tit.1:2,3, 1Tim.1:1). The Promise that Gentiles will be the partakers together (through this Gospel) can also be seen in the Pastorals (2Tim.1:1,10,11). This Gospel whereof Paul was made a minister is interrelated with bonds (2Tim.2:8,9). Words ďgrace of GodĒ, ďevery creatureĒ bring us first to the inner part of Romans (Rom.5:15,18, ďall menĒ, 16:25-27, ďMy GospelĒ, ďall nationsĒ) and then to Pastorals (1Tim.2:4,4:10, Tit.2:11 ďall menĒ, ďgrace of GodĒ).

3. Structure of the message to Eph:


A 1:1-2 Greetings (grace and peace)

B 1:3-8 Blessings (spiritual)

C 1:9-14 Secret of His will, gospel of your salvation

D 1:15-16 prayer and giving thanks by Paul for us

E 1:17-21 prayer about knowledge from God

F 1:22-23 Christ as Head above all things and Head of Church, the Body

G 2:1-10 Gods has loved us

H 2:11-16 New mankind

I 2:17-22 Temple - habitation of God in Spirit

J 3:1-8a Paul prisoner (three-fold unity)

K 3:8b-13 the Administration of the Secret

K 3:14-21 Central prayer

J 4:1-7 Paul prisoner (seven-fold unity)

I 4:8-16 Body of Christ

H 4:17-32 New man

G 5:1-21 Christ has loved you

F 5:22-6:9 Images of priority and submission (husband - wife and etc.)

E 6:10-17 Panoply of God

D 6:18-19a our prayer for all saints

C 6:19b-20 Secret of gospel

B 6:21-22 affairs (earthly)

A 6:23-24 Greetings (grace and peace)


By structure of the epistle the passage in Eph.3:1-6 is in parallel with Eph.4:1-7, but there are (as we call it) insertions in Eph.3:1-6 which are in parallel with nothing from Eph.4:1-7, but we can trace the parallel in Eph.1:13, Col.1:5,23 by words: ďif however (assuming) (Greek ei-ge)Ē, ďgrace of GodĒ, ďheardĒ, ďby hearingĒ, ďheard beforeĒ, ďa word of truthĒ, ďGospel whereof Paul made a ministerĒ.

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J†† Eph.3:1-8a


For this case I Paul

the prisoner of Jesus Christ

for you Gentiles

I therefore, the prisoner of the Lord

beseech you


If you have herd of the dispensation of the Grace of God, which is given to you-ward:


How that by revelation he made known unto me the mystery; (as I wrote afore in few words

that you walk worthy of the vocation, wherewith you are called with all lowliness and meekness, with longsuffering, forbearing one another in live


Whereby when you read, you may understand my knowledge in the mystery of Christ, whichin other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets


by the Spirit that (see Greek) the Gentiles should be fellowheirs, and of the same Body, and partakes of his promise in Christ

endeavoring to keep the unity of theSpirit in the bond of peace. There is one body, and one Spirit, even as you are called in one hope of your calling; one Lord, one faith, one baptism; one God and the Father of all, who is above all and though all and in you all.


by the Gospel whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.


Unto me, who am less then the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ .

But unto every one of us is given grace according to the measure of the gift of Christ.


Now we can compare 1 and 3 column of table #13 having in mind everything above mentioned.

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hope for the prize in heaven

the better hope is offered instead


The Gospel of salvation of the Gentiles. Aboutthat they become Godís purchased possession, His people, that they will receive inheritance and are sealed with the Holy Spirit






This Gospel is growing and brings fruit in all the world. After Acts28:28.

hope of the eternal life

promise of the eternal life


The Gospel of Paul about the salvation of all people that they have justification for life according to the grace of God. As far as grace of God ďmuch moreĒ so receiving the abundance of grace the one can not only live in life but to reign in life.

If believer have heard this Gospel and are not moved away from the hope of this Gospel, then the Mystery, hidden from ages and generations can be announced to him

This Gospel is preached to the every creature which is under heaven. Before Acts28:28.


Similarity of these two Gospels can be seen in the fact that Ephesians and Colossians have heard before both Gospelsand for both of them Paul was in bonds (Phil.13,23,2Tim.2:8,9). Both of them are concerning the Gentiles. (Eph.1:13, Acts 28:28, Rom.16:26).

In the middle column we can see the Gospel of the Mystery that brings to fullness all other two Gospels. Paul was in bonds for this gospel too (Eph.6:19,20). This gospel is also concerning the Gentiles.

All these three Gospels are included in Paulsí understanding of the Mystery of Christ. We can see this in Eph.3:4-7. Paul was in bonds for the Mystery of Christ also (Col.4:3).

There are two ministries in Col.1:23 and Col.1:24 and both of them are marked with bonds.

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the gospel, [and] which was preached to every creature which is under heaven;


whereof I Paul am made a minister;


which ye have heard

for his body's sake, which is the church



whereof I am made a minister




I.e. another ministry for the Body, the Church, was added to that one Paul suffered and had bonds for in Pastorals. In Ephesians we can find out that ministry for the Body the Church is related to the dispensation of the Mysteryhidden from ages and generations but the other one is related to the dispensation of the Grace of God. And thus the first one fills up the second. (Col.1:24). Moreover The Mystery fills up the Mystery of Christ, makes complete the Word of God and the Grace of God given to the Gentiles.

Everything above mentioned can result into the conclusion that Paul had three ministries and he received all of them in the certain sequence and every succeeding one fills up preceding.


4. WE and YOU in Eph. and Col.


There are the different opinions on this account. For example WE are Israelites, since Paul self ranks as them, and YOU are Gentiles, since in the second chapter the speech goes about those and other. Or WEare Paul with felloworkers, and YOU are ephesians. Or WE are Paul and ephesians, and YOU are only ephesians without Paul.

If closely to consider, that is attributed by those, whom Paul names WE and those, whom Paul names YOU, it is possible to see both similarity and the distinction (it is possible to make the table). We shall see, that the distinctions consist just that has for the first time revealed in the message to Eph., that is unique for the whole New Testament. Those, whom Paul names YOU did not know that.

Words ďweĒ, ďusĒ that occur up to Eph.1:17-21 indicate neither Paul and his felloworkers nor Paul and Ephesian believers, but rather all those who have been chosen before the overthrow of the world to be members of the Body even if they did not attain the Body yet. He speaks about the Ephesian believers only after the verse 13 and words ďyouĒ, ďyourĒ are employed. Some of them might be chosen to be in the One Body and some of them might be not but both did not know anything about the Administration of the Mystery before Paul wrote them a letter. The same can be noticed at the careful examination of Colossians.


They have heard before (Col. 1:5) only of the following:

1. The hope which had been laid up for them in heaven, the word ofthe truth, Col. 1:5.

2. The Gospel, which had come unto them, as it was in the all world and had brought forth fruit, Col.1:6.

3. The graceof God in truth, Col.1:7.

4. The Gospel which had been preached to every creature which is underheaven, whereof Paul was made a minister, Col. 1:23.

5. The word of the truth, the Gospel of their salvation, Eph. 1:13.

6. The administration of the grace of God which had been given to Paul theirward, Eph. 3:2.

7. The mystery of Christ which had been revealed to His holy apostles and prophets, Eph. 3:4, 5.

8. They have heard Him and had been taught by Him, Eph. 4:21.

Is it possible for the Mystery to be preached in all the world and to every creature which is underheaven? All this passages points out not on the Mystery but on the Act. 28:28. The words ďif indeedĒ (Gr. eige) in Eph. 3:2, Col. 1:23 and Eph. 4:21emphises that the Mystery can be made known only to the one who have heard all the above mentioned things. Paul made the Mystery known to the believers in Ephesus and Colossi andshew them the better hope because he had assumed them to hear these things.



1. Ephesian believers did not hear an anything about the Mystery, before that time when they have received this epistle to Ephesians. Whatthey heard about is precisely listed.

2. The mystery of Christwas made known to the sons of man but not in the same way as it was revealed to holy apostles and prophets, but Paul had his own understanding of it after he had received revelation about the Mystery hidden in God. Due to the Mystery which was hidden in God, the mystery of Christ was revealedto Paul in all itís fullness.

3. The mystery of Christ and the Mystery are very interrelated since the Mystery makes the mystery of Christ complete, therefore this passage is very difficult to ďrightly divideĒ.

4. The Mystery could not be preached all over the world, to grow and to bring forthfruit though during the writing of the epistle, but the mystery of Christ in the way as it was revealed to holy apostles and prophets at that time could be preached all over the world.

5. Thus the hope in Col.1:5 which is laid up in heaven can be left behind and Colossians were able to go forward to the better hope to receive the inheritance in the Holy of Holiest, in the heavenly places, but they should not forsake the hope for the eternal life.

6. Eph.3 says us about two dispensations: Dispensation of the Grace of God and Dispensation of the Mystery, hidden in God from the eternity. And these two dispensations are not the same, but they go in time together. There are the following variants: whether one of them - main, other - minor, or one of them enters in another, or one supplements the other. In Eph.3 it is clear, that they are closely interrelated. What it is meant the administration of the grace of God and how it corresponds with the administration of the Secret we shall find out in the following chapter.

7. Not by chance there is parallels between that heard ephesians and colossians and that we see in Pastorals. It speaks that ephesians and colosians before have received the messages were in that calling, had that hope, lived under the laws of that administration, which are described in Pastorals. Parts of the messages to Eph. and Col., devoted to the gospel, of which Paul has become a minister, to the gospel of salvation of Gentiles, to the administration of the grace of God, to the hope, that laid up in heavens, to the secret of Christ, the places, connected with Pastorals are truth for today for believers. But in spite of this Paul prays for them about knowledge (ŇŰ.1:18), which leads up to completeness this truth, in order that they will be informed about everything, that is the will of God( ÓŽ.4:12).


5. Acts 28:28


The message in Act. 28:28 is not the announcement of the Mystery which has been hid in God from ages and from generations. The setting aside of Israel and that Gentiles shall see Godís salvation was described by prophets (as in Is.40:5, Hos.2:23) and was not hidden in God. The same can be said regarding Gentiles that they will see the salvation of God. About that tree of Israel will be chop off, also possible find in prophecies of old and new testament and in parables: Mt.3:10, Lk.13:6-9, Ez.37:11, Is.6:8-13 (here we read that root will stay), this place removes us to Acts.28:28. Israel not bring fruit in spite of the fertilizer and inoculation - there is not repentance of the whole nation at the period of Acts. During the writing of the message to Rom. Israel was not yet set aside (Rom.11:1), only branches of olive were chop off. In all messages of period of Acts we see that Israel else was at the scene. But in 1Tim., Tit., 2Tim., Phlp., Phlm., Eph., Col. we can find nothing that is connected with Israel, (fathers, covenants, Temple, law of ceremonies, land, miracles and signs, languages, prophecies, angels, participation of pagans in their spiritual - Rom.15:27 and others.) During the writing of these messages Israel was already NOT MY PEOPLE. The prophecy from Is.6:8-13 is quoted in N. T. three times (Mt.13:14,15, Rom.11:8, Acts.28:26,27) from them two times it was cutting down of branches and only on the third time the whole tree was cut down in Acts.28:28.

So the new administration was opened, but it was not the administration of the Mystery. Also Act. 28:30, 31 says that there were two things which Paul was doing during two years after proclamation in Act. 28:28. First, he was preaching the kingdom of God, and, the second, he was teaching about the Lord Jesus Christ. There is nothing about the Mystery here.

The Greek wordsoterion(means of salvation) occurs in the following verses: Luk. 2:30; 3:6, Act. 28:28, Tit. 2:11 and Eph. 6:17. So even here it can be seen that message in Act. 28:28 directs us to Pastorals and Ephesians. The word soterion itselfcan be understood as meaning a message about salvation and as Christ Himself being sent to the Gentiles not only in the form of the Word but bodily. For if His Body is present today among the Gentiles then He Himself is present today among the Gentiles bodily. He was present among the people of Israel bodily (Matt. 15:24) so now He is present among the Gentiles. Act. 28:28 says that salvation of God has been sent to the Gentiles. According to Luk. 2:30 and 3:6Godís salvation is Christ and He Himself was to be sent to the Gentiles. After that message in Act. 28:28 everyone could understand that Christ had been sent in the form of the Word, but only when The Mystery had been revealed it became clear that He was sent to the Gentiles bodily (Col. 1:24-27).

In Tit.2:11 the means of salvation soterion is the grace of God he charis tou Theou. Such Greek expression is used also in following places:

Act. 11:23; 13:43; 14:26; 15:40; 20:24;

1 Cor. 1:4; 3:10; 15:10, 2 Cor. 6:1; 8:1, Gal. 2:21, 2 Thess. 1:12, Heb. 12:15,Rom. 5:15;

Tit. 2:11;

Eph. 3:2,7, Col. 1:6.

Is remarkable that this expression appears in Acts from 11:23 (where context says us about believing Jews after they had been scattered began to preach the Gospel to the Greek and Saul together with Barnabas started their ministry). Here and after we can see it in context with turning to the Gentiles and Paul with his ministry to them. (Act. 13:43; 14:26, 27; 15:40, 41). The main purpose of the period of Acts is to bring Israel to repentance. For this purpose in this period God uses different methods. Figurative comparison of Israel with Olive tree not giving of a fruit is very capacious (Rom.11). God gives a rain (outpouring of the Holy Spirit, miracles and signs), but there is no fruit. God makes grafting from wild Olive tree (excitation of jealousy in Israel, when Paul goes to Gentiles and they have received salvation), - but still there was no fruit again. So Dispensation of the grace of God for Gentiles, which begins to be unfolded since 11 chapter of Acts, operates in Acts not as main, and as minor, directed on achievement of the same purpose - repentance of Israel.

The use of this expression in the inner part of the epistle to Romans (Rom. 5:15) means a lot. In this part in particular the separation between Israel and Gentiles is not seen, but rather all in Adam, all humankind (Rom.5:18). The context 1Cor.15:10 too speaks us about all in Adam (1Cor.15:22). The context of the place Tit. 2:11 speaks concerning the same thing(to all men). After Acts.28:28, when Israel has become L0-AMMI, dispensation of the grace of God for Gentiles becomes the main one. Now basic purpose ofGod is not the repentance of Israel, but salvation of the Gentiles. As the purpose has been changed, basic dispensation was also replaced. Setting aside of Israel is a large change. Therefore with complete reliance we may say, that dispensation was replaced in Pastorals and Philippians.

Its use in Eph. 3:2, 7 and Col. 1:6 speak that there are clear parallels between the message in Act. 28:28, 1,2Timothy, Titus, and Philippians and the message that believers in Ephesus and Colossi have heard before. This can be understood only by the very fact that Pastorals show us the administration of the grace of God, that was given to Paul for the Gentiles and knowledge of ephesians and colossians was on the level of Pastorals.This administration of the Grace of God was given to Paul since Acts 11in order to excite jealousy in Israel and was minor. When the mystery in Rom. 16:25 (inner part of this book) was made known this Administration was even better understood. .Just in inner part of the message to Rom. (Rom.5:12-8:39, 16:25,27) the basis are given that on the grace of God all in Adam (all people) have the justification of life (everyone will be vivified) through work of Christ, and those, who receive through faith abundance of the grace and gift of righteousness will reign in life (will have the special resurrection and occupy the special position in the future life). And after the setting aside of Israel and proclamation in Act. 28:28 this administration becomes main. The process of the practical setting aside of Israel and the confirmation of the Gospel which was given to Paul are clearly seen in 1, 2 Timothy, Titus, and Philippians (Phil. 3:2-7, 1 Tim. 1:4, 7-11, Tit. 1:10, 14-16). Everything related to the Judaism is extremely denied and sound doctrine together with the instructions for the right work with the Word are being confirmed. Comparing this hope with the one in Acts we can notice itís administrational change. Believers in the period of Acts waited for the second coming of the Lord and the catching up together to meet the Lord in the air (1 Thess. 4:17), but now believers already have the citizenship in heaven and are waiting for the appearing of the Lord among them. The sphere of blessing remained the same (heaven, Phil. 3:20, Col. 1:5), but the blessing itself has been changed. Now it has nothing to do neitherwith Abrahamnor with Israel or New Jerusalem. In Acts believing Gentiles received blessing and inheritance through the promise, given to Abraham and his seed, which is Christ (see. Galatins). And after Acts.28:28 nothing is mentioned about Abraham and promises, given to him. It says us only about the promise (singular) of the eternal life, which was given before the age-times. At that time it could be given only to Christ (Tit.1:1,2, Eph.3:6). So Gentiles after Acts 28:28 received salvation, blessings and inheritance in spite of the promises, given to Abraham, and in spite of Israel, that is directly through Christ. And this is also a very large change. It was the reason why the believers and the Gospel needed confirmation (Phil. 1:17). As during the period of Acts the Gospel had been confirmed by means of spiritual gifts and miracles, now the Gospel is being confirmed by means of Paulís bonds (Phil. 1:7, 13, 14). But because the gift and the calling of God are without repentance most of the believers remained in the calling in which they were called. That is the reason why there were a lot of different ďmind setsĒ and opinions which led to the multifarious contentions and strivings which Paul recommended to avoid.


6. Peculiar people (Tit. 2:14)


The Greek word laos (people)before Acts 28:28 appear mainly in connexion with Israel. For the first time in Tit.2:14 it is renderedin connexion with the believing Gentiles. By the word ďpeculiarĒ (Greek periousios) in LXXis translated the Hebrew word segullah (Ex. 19:5, Det. 14:2; 26:18, Ps. 134:4, Ecc. 2:8). This Hebrew word has also another Greek equivalent peripoiesis which is employed in 1 Pet. 2:9, where it reappear in connexion with Israel as the royal priesthood. Both words periousios and peripoiesis appear in LXX in Mal. 3:17. The word periousios occurs nowhere else in the New Testament except in Tit. 2:14. The other one occurs four times in the following places: Act. 20:28, 1 Pet. 2:9, Heb. 10:39, Eph. 1:14. Everything above mentioned brought us to the conclusion that what we have in 1, 2 Timothy, Philippians and Titus is one of the fulfillments of the prophecy of Hos. 2:23 (Rom. 9:25): ĒI will say to them which were not My people, Thou art My peopleĒ. This prophecy has two fulfillments: first, when Israel became LO-AMMI and Gentiles took their role, and second when God turns to Israel again. It can be seen comparing two passages of the New Testament in Rom. 9:25 and 1 Pet. 2:10.

The following table shows us one of the fulfillments of this prophecy:

†††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††† ††††††††††††† Table #17

Before Act. 28:28

After Act. 28:28

Israel is My people, 1 Pet. 2:9,

purchased people laos eis peripoesin

Gentiles is My people, Tit. 2:14,

peculiar people laon periousion

zealous of the law, Act. 21:20

zealous of good works, Tit. 2:14

Christ is sent only to the lost ships of Israel (Mt.15:24, Acts.13:26)

Godís salvation is sent to the Gentiles


Everything above mentioned makes us able to determine the administrational place of 1, 2 Timothy, Philippians and Titus in the divine plan.

†††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††† ††††††††††††† Table #18

Sphere of blessing

heavens, oi ouranoi


His appearing ( not the appearing together with Him)


High calling (Phil. 3:14), peculiar people (Tit. 2:14)


out-resurrection from the dead

Purpose and ministry

to stay against all Judaic fables and ordinances, to preach the sound doctrine to the believing Gentiles and salvation to all men according to the Gospel which was entrusted to Paul for the Gentiles.

House - church - congregation

Church of God, The church of the living God (1 Tim. 3:5, 15)


Administration of the grace of God that was given to Paul for the Gentiles


Apostle Paul

Time of choosing

before the age-times (Tit. 1:2)


Believers in Ephesus and Colossi also had this calling before they have got Paulís epistles. Paul wrote them about the better hope and prayed for them that they may know what is the hope of His calling (not the high calling), and what the riches of the glory of His inheritance in the Holy of Holiest (not in heavens en tois ouranois )and what is the exceeding greatness of His power to usward according to the working of His mighty power, which He wrought in Christ when He raised Him from the dead, and set Him at His own right hand in the heavenly places en tois epouraniois, and He raised us up together with Him and made us sit together in heavenly places (not in heaven) in Christ Jesus.

Letís compare two callings with the help of the table

†††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††† ††††††††††††† Table #19


Eph. and Col.

high calling

His calling

Peculiar people

The One Body


Supper heavens (celestials)

Ministry - preaching of the Gospel of Paul to all man and gospel of salvation of Gentiles to unbeliever gentiles

Ministry - proclamation ofthe Mystery and the mystery of Christ to the believers and preach Christ among Gentiles, the hope of glory, warning and teaching every man in all wisdom

It is known, that in relation to assembly of believers, to church (ekklesia) in different administrationsScripture different images use. We can list all images known for us and to arrange them in the table.


†††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††† ††††††††††††† Table #20

7 messages of Apostles of circumcision


7 messages of Paul, written before Acts.28:28

Pastorals and Phlp.


Eph. and Col




body[9] of Christ (without article) or body in Christ, virgin, espoused to one husband




Christís Body (with articles)


The word ďbodyĒ to church is not applied


The word ďpeopleĒ is applied to earthly Israel


The word ďbodyĒ is not applied in relation to church


The word ďpeople Ē does not in general meet



As we see in Scripture all these images are precisely divided. Why we mix them?

Very often those who is called to be peculiar people take upon themselves the authority and blessings pertaining to Israel or the Bride (New Jerusalem for instance). But those who is called to be in One Body also take upon themselves the authority and blessings pertaining to the peculiar people. But in general all the believers in each calling definitely know their sphere of blessing (earth, heavens, supper heaven) and hope (His second coming, his appearing, appearing with Him in glory).

The following table reflects attempts to show in which period of time what message of Paul are actual from the point of view of practical truth. From it we can see, that the messages 1,2Tim., Tit. and Phlp. are transitive. During the writing of these messages Israel and the Gentiles not yet were made one, and the wall not yet was destroyed

†††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††††† ††††††††††††† Table #21

Period of Acts

The period of time between Act. 28:28 and AD 70

AfterAD 70 up today

Gentiles are off the scene, and are able to get the salvation only by the way of denying pagan things and converting to Judaism

On the one hand Israel is officially dismissed by the divine proclamation in Act. 28:28, but on the other hand strict ordinances were necessary to execute this dismissal

Israel is set aside absolutely and scatted among the nations


Salvation (Christ) is sent to the Jews

Salvation (Christ) is sent to the Gentiles

Salvation (Christ) is sent to the whole world

Israel and Gentiles

Gentiles and Israel

Only the Gentiles( the whole world)

There is still the middle wall of partition between believing Jews and believing Gentiles

The middle wall of partition between believing Jews and Gentiles is in process of destruction. Jews and Gentiles exchanged their rolls

The middle wall of partition is destroyed. Jews and Gentiles are made one. (not one Body, but one as a whole)

Acts, 1, 2 Corinthians,

1, 2 Thessalonians, Romans,

Galatians, Hebrews

Philippians, 1, 2 Timothy, Titus

Pastorals without strict ordinances against Judaic things, Eph. and Col. without revelation of the Mystery and Phlm.[10]


It is very hard to determine the order and dates when Paulís epistles were written if we shall not pay attention to the dates that were set officially not according to the Bible, and try to trace it only according to the historical events depicted in these books. But if we definitely know that 1, 2 Timothy, Titus, Philemon, Philippians, Ephesians and Colossians were written after Act. 28:28 that is already a lot. The reason that revelation of the Mystery are not in this table is that the Administration of the Mystery is far above all including time and there is no exact date in the Bible when the Mystery was made known to Paul.

Thereis some more arguments against this, but we think there is an answer.

For example: Tit. 3:7 says us about heirs so we can conclude that those spoken of in 1, 2 Timothy, Titus and Philippians and to whom these books are written have adoption. But there are already three groups of the adopted believers. And there are Israel (earthly), Heavenly Israel - the Church of the firstborn and the Church the Body. If we have in 1, 2 Timothy, Titus and Philippians one more administration then there is fourth group of believers who has adoption and inheritance. Sphere of their blessing is the same asthe Church of the firstborn (heavens, ouranois). But we know that only the firstborn son has the inheritance. Can two groups of believers in one sphere of blessing have the inheritance and to be firstborn?

Answer: Nowhere in the Scriptures it is said that only the firstborn will have the inheritance. Even though Esau had sold his birth right, he still got the inheritance from the father.(Joshua 24:4) The Land that had being given to Israel as an inheritance wasdivided into portions for all 12 tribes. (Ezek. 47:13, Gen. 49:3). Inheritance was divided into portions for all the brothers even though one of them was the firstborn son (Prob. 17:2, Luk. 12:13, Num. 26:53). Daughters also had the right to have the portion (Num. 27:4). Perhaps firstborn son had larger portion. Even though Ishmael shall not be heir with Isaac still he has his own inheritance and blessing (Gal. 4:30, Gen.16:10-12; 17:20; 25:12-18). And the same is in the heavenly sphere of blessing . The Church of the firstborn and peculiar people also both shall have the inheritance. But the church of the Firstborn will inherit the New Jerusalem, the city which is not even mentioned in 1, 2 Timothy, Titus, Philemon and Phlippians.

Moreover in Tit.3:7 is not spoken, that they already have the inheritance, but it is a purpose („ū. hina).


So we can set out four groups of adoption thus:


1. Israel - purchased people, 1 Pet.2:9 (shall inherit the earth)†††††††††††††††† ††††††††††††††††††††††††††Earth

2. The Church of the firstborn - Bride (will inherit the city - New Jerusalem)††††††††††††††††††† Heavens

3. Gentiles - peculiar people (Tit. 2:14. Heirs, Tit. 3:7)††††††††††††††††††††††††††††††††††††††††††††††††††††† Heavens

4.   Church - His Body (Inheritance in the Holy of Holiest, Eph. 3:14, 15)††††††††††††††††††††††††† Far above all


There is a question: Can several administrations be in operation at the same time?

Answer: We are facinghere three spheres of blessing in the Scriptures: earth, heaven and heavenly places. In each sphere it is own change of administrations take place and in it is own season. But simultaneously in all spheres of blessing three administrations may go on. It can be best seen if structured as follows:



Sphere of blessing




Administrational boundaries





Heavenly places


Christ is at the right hand of God the Father

Mystery is hidden in God (Principalities and powers)



The Mystery is

revealed to Paul


Christ is the Head of the Church, which is His Body.

The Mystery is revealed






Bride, The Church of the firstborns


(Israel and the grafted Gentiles)



Acts 28:28


Peculiar people

Chosen Angels






Royal priesthood

(the people Israel and proselytes)



AD 70


Gentiles - the whole world




We hope, that this article will help much more to realize uniqueness and abundance grace of our position before God, as the members of the Body, thus increasing our gratitude to God and Father of our Lord Jesus Christ.

We call all members of His Body preach the Mystery and administration of the Mystery, not as one and only one administrational and practical truth for today, but as better things. If other believers donít accept these better things, then we can not condemn them, but must pray for them as did Paul, may be God will reveal them. If not, then we know, that there are service, purposes and hope for other believers, who are in the other calling, for which we are also thank God, for all from Him, for Him and unto Him. To Him be the glory in the Church and in Christ Jesus in all generations in age of ages. Amen.


Eph. 1:15-23

Eph. 3:14-2

Col. 1:9-14

Col. 4:12

G. M. G.

1997, RUSSIA, Moscow





[1] Gr. ekanastasis

[2] There is no way to define grammatically in Eph.2:19 what is implied, therefore we have to go to context. Uniqueness of a word sumpolitai and context with the thought of Temple can weigh down on the opinion that the Holy of Holiest is meant here. But the fact, that Ephesian believers did not know about the position of the Church the Body on a moment of writing the epistle outweighs on the opinion that saints are meant here. Probably here it can be understood both ways - it just expands understanding of Godís grace.


[3] In the period of Acts Paul had negative attitude not concerning Judaism in general, but concerning the attempts to force Gentiles to keep Judaic things. He himself instead counted as an advantage to be a Jew. After Acts28:28 he counted it to be loss

and equates it to fleshly things, i.e. now he negatively concerns to Judaism as a whole.


[4] The condition in this verse relates to the following verse but not to the preceding one. The parallel passage in Ephesians, where we have also greek words ei-ge, makes this more evident.

[5] Words en pneumati in Greek can have connection exactly with this verse but not to the preceding one.


[7] There is nothing in Epistle to Phelimon about the Mystery and the Church, the Body, even though it goes together with Colossians. It also speaks about that fact that believers in Colossi knew nothing about the Mystery and their knowledge was in accordance with Pastorals before Paul wrote to them an epistle to Colossians

[8] Greek words periousion and peripoiesis shows an idea of possession. In LXX both these words are used for the translation of Hebrew word segulah.

[9] Here is a body belonging toChrist, whereas in Eph. and Col. the Body of Christ Self.


[10] It must be noted that the epistle to Philemon has itís own administrational place, which requires searching.

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