The
Apostle Paul’s
Great
Mystery of Christ Revealed
The Figuratively Masculine Saints
and the Figuratively Feminine Faithful in Christ Jesus in Union
By Steve Santini
Feburary, 2010
Paul, an apostle of Jesus Christ by the will of God, to the
saints which are at Ephesus “and” to the faithful in Christ Jesus
Ephesians 1:1
The apostle Paul’s letter to the church in Ephesus is the
capstone of all his recorded revelations. The 19th century British
author Samuel Taylor Coleridge considered the Ephesian letter as the divinest
piece of literature ever written by man. Even with this, it seems something
very important about the letter has been overlooked for generations.
The author, Paul, is addressing two different groups in his
letter. This is apparent from his usage of both the first person plural pronoun
we and his usage of the
second person plural pronoun you. [i]
[ii]
When pronouns in a piece are read the determination of the
antecedent nouns for the pronouns is essential for understanding the piece.
Usually the antecedent noun is in the vicinity of the pronoun and most often
precedes its related pronoun. Paul, in the introductory line of the letter,
introduces the antecedent nouns for the pronouns we and you that are used
throughout the body of the letter.
Paul, an apostle of Jesus Christ by the will of God, to the
saints which are at Ephesus “and” to the faithful in Christ Jesus Ephesians 1:1
The two groups are saints and faithful in Christ Jesus. In the underlying Greek text from which
other language versions are translated both saints and faithful are adjectives
in the dative masculine plural. However, according to J. Gesham Machen’s New
Testament Greek grammar an adjective may be used as a noun. He also writes that
when the plural masculine adjective is used as a noun the noun can be
understood without its usage. For example: the good in the plural masculine can be read as the good ones even if the definite
article is not present.[iii]
Those few English translations that display faithful modifying saints have done a disservice
to the reader. Saints and faithful are separated from
each other by the Greek conjunction kai. Kai is a conjunction of
annexation not one of admixture. In addition there are no rules of Greek
grammar that allow for a translation that has faithful as an adjective
modifier of saints with the present kai separating the saints and faithful.
This understanding of the usage of kai is consistent with the
difference between the classical figures of speech polysyndeton and asyndeton.[iv]
Polysyndeton means many ands. It is used when recording a sequence.
In this figure each phrase in a sequence is separated by the word and. Each phrase in the
sequence is to be understood distinctly and given equal weight. On the other
hand, the figure asyndeton means without ands. In it there are no ands separating each
phrase. It is to be read and understood without pause and in itself leads the
reader or listener to the concluding and emphasized phrase that is separated by
a kai.
A few commentators propose that since there is no definite
article before faithful like there is before saints that faithful is a
modifier of saints. This view ignores the kai that separates saints and faithful and it ignores a
number of similar usages translated correctly as two separate things where
there is a definite article before the first noun and without one before the
second noun after the conjunction kai. It also ignores the
rules of Greek grammar that allow for the second of two things conjuncted by kai to be without the
definite article. On the other hand and likewise a disservice, many
commentaries ignore the construction of the first verse of the letter and the
pronouns we and you. Most repeat the erroneous explanation
of predecessors that all first century Christians were considered saints.
According to the
rules of grammar there are two groups that Paul is addressing in his letter to
the Ephesians. He identifies them in the introductory line as saints and
faithful. He continues addressing the two groups first in their given order by
differentiating his message to each by the pronouns we and you.
Certainly, as any speaker or writer, when Paul is using the
pronoun, we, he is including himself. Paul, later in the letter,
confirms himself as one of the saints.
Unto me, who am less than the least of all saints, is this
grace given, that I should preach among the Gentiles the unsearchable riches of
Christ; Eph:3:8:
When Paul uses the second person plural pronoun you in the letter to the Ephesians he is
addressing the faithful rather than the saints. There are a number of areas in
the letter that define the relationship between the saints and the faithful.
Here are three examples that are succinctly contained in three verses. The
first is:
Now therefore ye are no more strangers and foreigners, but
fellowcitizens with the saints, and of the household of God; Eph:2:19
This verse is from a “you” section addressed to the
faithful. In earlier letters and in the context within this section of
Ephesians he has made it known that there is no longer a difference between Jew
and Gentile according to the promises originally made only to Israel. In this
verse according to an understanding of the context and the definition of the
Greek words used, strangers are those who have become faithful from among the Gentiles
and foreigners are those who have become faithful from the Jews. Both of these
faithful have become one of the two groups in Ephesians and have become
fellowcitizens with the saints, the other of the two groups of Ephesians. The
word translated fellowcitizens is a Greek word with a
prefix that is rendered in English as the first word, fellow, in the compound word fellowcitizens. The Greek word is sumpolites. The prefix in this word is sun. Sun means union with, yet beside. The final phrase of
the verse, of the household of God, places the faithful
within the household as family members however distinct from the saints
according to the Greek definitions of the words in the verse.[v]
The second verse that defines relationship within the
household comprised of both saints and faithful is:
The eyes of your understanding being enlightened; that ye
may know what is the hope of his calling, and what the riches of the glory of
his inheritance in the saints, Eph:1:18
Here again, Paul is addressing the faithful as designated by
the pronoun your and ye. The inheritance is and has always been
in the saints while those faithful, now out of either Jew or Gentile, are
written of as joint inheritors. (Eph. 3:6, Rom. 8:17) This truth is consistent
with the remainder of the letter where Paul includes the ideal marriage
relationship. In the ancient Eastern marriage the bride brought no inheritance
into the relationship. Once married, she became legally a joint inheritor of
her new husband’s inheritance from his family line.
The third of the three verses simply showing a relationship
between the saints and the faithful is Ephesians 3:18. The previous two verses are also given here
for informative context.
16: That he would grant you, according to the riches of his
glory, to be strengthened with might by his Spirit in the inner man;
17: That Christ may dwell in your hearts by faith; that ye,
being rooted and grounded in love,
18: May be able to comprehend with all saints what is the
breadth, and length, and depth, and height;
In verse eighteen the Greek preposition translated with is sun. As a preposition it has the same meaning as stated
before when used as a prefix. It means union with, yet beside. In the Greek language there is another
preposition translated with not used here that means to be mixed with. This other Greek preposition is meta rather than the sun used in verse eighteen.
There are a number of other proofs in Paul’s letters and other scripture that the body
of Christ is comprised of two groups that have unified functional relations.
Upon the first resurrection of the faithful, this functional relationship shall
become purely manifest. Until that time any functioning of the relationship is
based simply on the faith of both the saints and faithful that one day it will
be fulfilled.
In the gospel of Matthew there are two parables of Jesus
that liken the entrance into the kingdom of God to a wedding feast. (Matt.
22:1-14, 25:1-13) The author of John begins his narrative with the first of
eight miracles of Jesus that the author considered significant. This first
miracle is the account of Jesus turning water into wine at a wedding feast in
Cana of Galilee. The apostle Paul, as he nears the end of his letter to the Ephesians,
includes a section of practical application for the marriage relationship.
(Eph, 5:21-33) The last three verses of this section are revealing in the
context of the two groups he is addressing in his letter.
31: For this cause shall a man
leave his father and mother, and shall be joined unto his wife, and they two
shall be one flesh.
32: This is a great mystery: but
I speak concerning Christ and the church.
33: Nevertheless let every one
of you in particular so love his wife even as himself; and the wife see that
she reverence her husband.
The operative verse in this context for understanding the
scope of the Ephesians letter is verse thirty-two. Paul sets off verse
thirty-two by the use of the word but within the verse and
the word nevertheless beginning verse thirty-three. The Greek
word translated but is the word de. De is a moderate
contrasting conjunction that is continuative. The first word of the next verse
resumes and finalizes the preponderant subject of the section. The Greek word
for nevertheless is the word plen, a contrasting word
meaning for the more part or of the more part; here the more part
being the practical application of the marriage of which Paul was writing
before he moderately digressed in verse thirty-two from this primary topic of
the section.
Two other words in verse thirty-two provide enlightenment on
the subject of saints and faithful in relational union. The word concerning in
the verse is the Greek word eis. Eis means towards the
object and attaining the object. The object in this case is the oneness
of Christ and the church as in a marriage relationship. This completed oneness
is yet future only to be consummated in entrance to the kingdom of heaven on
earth. For now the faithful are sealed
for this marriage through faith and their acceptance of the gift from the
Holy Spirit, the feminine
member of the Godhead.
The second enlightening word in this regard is the word Christ. In this usage there
is no definite article making it generic rather than specific. In harmony with
the immediate context and the scope of the letter it becomes a personification
representative of the husbands of the context and of the saints in the scope of
the letter to the Ephesians. As Peter attests there were others than himself
that were gifted with the spirit of Christ.(I Peter 1:9-12) These are the
saints to one day come, preceding their Lord, and the Lord of all, for their
beloved-the faithful church.
Yes, Samuel Taylor
Coleridge, was quite correct, possibly more so than he ever imagined. He lived
in a day and time when scripture was held in the highest regard as the source
for spirituality and truth. Unfortunately, the following times and manners have
degraded the regard for scripture. Scripture is paramount for those that seek God. In the
Psalms, David writes that God has magnified his word above his name. Jesus
challenged the Pharisees to search the scriptures because they testified of
him. He also said that even every jot and tittle of scripture would come to
pass. There is much around the periphery of scripture upon which to meditate
that is helpful to the seeker however without the eternal words of scripture at
the center all else is vanity. We have all been blessed that Paul wrote down
his revelation from the Lord Jesus Christ and we are fortunate that the
scriptures have been persevered for us these thousands of years so that we may
understand our salvation.
. Next Series: Supporting Articles
[i] George Ricker Berry, The Interlinear Literal Translation of the New Testament, Zondervan Publishing House, 1974, pp. 500
[ii] The Analytical Greek Lexicon, Zondervan Publishing House, 1976, pp. 439, 326
[iii] J. Gresham Machen, New Testament Greek for Beginners, The Macmillan Co., 1923, pp. 35-37
[iv] E.W. Bullinger, The Companion Bible, Samuel Bagster & Sons, 1970, app. 6
[v] James Strong, The New Strong’s Expanded Exhaustive Concordance of the Bible, Thomas Nelson Publishers, 2001, no. 4862, 4847, 3609, 3581, 3941
Appendices
The Great Mystery
is
Divine Union Biblically Represented as a
Marriage
Mature
Spiritual Males
Saints ChristSpirit of Christ Revealed In Heaven Revelation of Jesus Christ Heirs of God New Leaven for the Lump Chosen Before the Foundation Through His Faith Righteous Paralambano and Separated Taken Out of the Midst (Luke 17:34-36, II Thess. 2:3,7, John 1:51) Transformed into glorious bodies Coming away from Heaven to Earth before Him |
Mature Spiritual Females Faithful
in Christ Jesus The ChurchTaught by Holy Spirit andSaintsOn Earth Soul Understanding Joint Heirs in Christ The Lump Called From the Foundation By Faith in Him Faith Unto Righteousness Living Faithful and Out, Better, or First
Resurrection of The Dead in Christ (Phil. 3:11, Heb11:35, I Thess. 4:16) Regenerated
& Resurrected
Gathered to and for Him on Earth |
1. Paul’s Gospel
for the mature body of Christ 2. The Revelation
of Jesus Christ 3. Abba Father 4. The Temple
Edifice (Eph. 3:5) |
|
|
Young Figurative Males Believers in Jesus Christ Gift from the Holy Spirit Soul Knowledge The Gospels Teaching by the Holy Spirit To Israel First, Then to Gentiles too |
Young Figurative Females Believers in Jesus Christ Gift from the Holy Spirit Soul Knowledge The Gospels Teaching by the Holy Spirit To Israel
First, Then
to Gentiles too
|
1.Peter’s Gospel for the immature
body of Christ 2. Souls
Instructed for Maturity by the Feminine Holy Spirit 3. The Mother of
Us All 4. The Foundation (Eph. 2:20) 5. Entrance |
|
Spiritual or Figurative Male and Female in this chart is not based on the physical differences between males and females yet it has everything to do with the Union of the two as one in all realms.
The Great Mystery
is
the
United Family of God in Heaven and on Earth
Parallels of
the Eastern Family and the Spiritual Family*
1.
Mothers were solely responsible for
raising both male and female children until the age of five. (Modern child
psychologists’ report that it is at five years old that children begin to
identify themselves as either masculine or feminine.)
2.
From five until marriage, in the
children’s early teens, both the father and the mother shared the
responsibility of raising their children. The father focused on the sons and
the mother focused on the daughters. It was during this time that household
servants or mature eldest sons participated in the education of children.
3.
When male children reached the age of
thirteen they became official family heirs, were considered then responsible
for their actions, jointly responsible to uphold the family traditions, and
eligible to marry.
4.
Marriage was usually between extended
family members or tribal members as with Rebecca and Isaac, and Rachel and
Jacob.
5.
The mother was centrally involved with the
development of her future daughters in law during their betrothal periods.
6.
When females married they became joint
heirs with their husbands. Along with her husband, her husband’s father became
spiritually central to the new wife. The father in law was now considered as
her father and she was considered as a new member of the family.
· See: An Eastern Wedding Feast
The Great Mystery
is the
Ultimate Divine Union
of Heaven and Earth:
The Answer to the
Lord’s Prayer