Saints and Faithful. - by Charles H. Welch

Saints and Faithful

Whether this epistle was a circular letter, whether it was addressed to Ephesus, or whether some copies had a blank space and others were filled in to fit the need and circumstance, no one at this late date can say with certainty.

We are however not very concerned about the precise geographical destination of this letter, its importance for us is that, while originally addressed by Paul to a specific company, it was given by inspiration of God, and preserved for all time because it was the Divine intention that this letter should form a part of Holy Scripture. The addressees therefore are a wider company than the believers who lived in Ephesus, or who lived at the time of writing. We must look for qualities in order to discover the true recipients of this message. In Ephesians 2:11,12, one very revealing set of qualities makes it evident that ‘Gentiles’ who are called ‘uncircumcision’, who by nature and race were ‘aliens’ and ‘strangers’, without hope, without Christ and without God, were the addressees. Yet the high spiritual substance of this epistle can only be comprehended by those who are redeemed and who are led by the Spirit of Christ; consequently we must add to the terms employed in Ephesians 2:11,12, modifying words that shall make us understand that the Gentiles who were once aliens and hopeless, are aliens and hopeless no longer, but are the redeemed of the Lord. So, when we read Ephesians 1:1, we can dispense with the words ‘at Ephesus’ without essential loss, but we cannot treat the other terms lightly without making shipwreck of the faith. ‘Saints and faithful’ are the terms employed.

Upon examination we shall see that these two titles complement each other just as ‘faith and works’ complement one another and indeed, together, make one complete whole. The ‘saint’ is one by redeeming grace, the ‘faithful’ is one who, having been raised with Christ, seeks to walk worthy of the high calling he has received. Let us examine these two important terms:

Saint.— The Greek word translated ‘saint’ is hagios, and no other word is so translated in the A.V. Different views are entertained as to the etymology of the word hagios, one, which is suspect and considered fanciful, is that it is composed of a negative and ge ‘the earth’, but most lexicographers are of the opinion that it is allied to hagnos ‘purity’, from hazo ‘to venerate’. The Greek, however, would most certainly never conceive of a sanctuary that was ‘not of the earth’, so we are therefore obliged to turn to the Scriptures to learn that truth. Where pagan Greek words have been adopted by the Holy Spirit, they must be looked upon as ‘new creatures’ so far as their pedigree is concerned and we must discover from their synonyms, associates and contexts, the meaning which inspiration attaches to them.

We are on more definite ground when we remember that the LXX uses hagios to translate the Hebrew word qadosh, and allow the etymology and usage of this Hebrew word to colour the Greek hagios. This word occurs in the epistle fifteen times, and is translated either ‘saint’ or ‘holy’.


Hagios, translated ‘saint’
‘To the saints which are at Ephesus’ (1:1). 
‘I heard of your ... love unto all the saints’ (1:15). 

‘The glory of His inheritance in the saints’ (1:18). 

‘Fellowcitizens with the saints’ (2:19). 

‘Who am less than the least of all saints’ (3:8). 

‘May be able to comprehend with all saints’ (3:18). 

‘For the perfecting of the saints’ (4:12). 

‘Let it not be ... named ... as becometh saints’ (5:3). 

‘Watching ... with ... supplication for all saints’ (6:18).

Hagios, translated ‘holy’

‘That we should be holy and without blame’ (1:4).

‘Ye were sealed with that Holy Spirit of promise’ (1:13).

‘Groweth unto an holy temple in the Lord’ (2:21).

‘As it is now revealed unto His holy apostles and prophets’ (3:5). 

‘Grieve not the Holy Spirit of God’ (4:30). 

‘That it should be holy and without blemish’ (5:27).

It will be seen that ‘the saints’ (1:1) are such by their calling (1:4), and that this calling is realized by the finished work of Christ on their behalf (5:27), and that, while their sainthood in the first instance derives from what God has done rather than what they are in themselves, there is such a thing, subsequently, as a manner of life that ‘becometh’ saints (5:3), and that love for, and prayer on behalf of the saints for one another is comely. Some of the references, for example, Ephesians 1:18, will come under review again, when a more searching examination must be conducted into a possible new translation (see page 201). The only derivative of hagios that is found in the epistle is hagiazo ‘to sanctify’ (Eph. 5:26). In this verse the word is associated with ‘cleansing’ and ‘washing’ and with ‘presenting’ without spot or wrinkle, and these associated ideas illuminate the intention of the Spirit in the use of the word ‘saint’ in addressing this epistle.

The other derivatives are hagiasmos ‘sanctification’ (1 Cor. 1:30).

Hagion used in the plural ‘sanctuary’ (Heb. 8:2).

Hagiotes ‘holiness’ abstract quality (Heb. 12:10).

Hagiosune ‘holiness’ the condition (2 Cor. 7:1).

Faithful.— These Christians at Ephesus were not only addressed as saints, but ‘faithful’, and this title indicates some response on their part to quickening love.

The word ‘faithful’ translates the Greek pistos, which may be used either actively or passively. Accordingly we find the word used actively in such passages as:

‘Be not faithless, but believing’ (John 20:27).

‘A Jewess, and believed’ (Acts 16:1, lit. a believing Jewess).

There are but few occurrences however of this active usage in the New Testament (John 20:27; Acts 16:1; 2 Cor. 6:15; 1 Tim. 4:3,10,12; 5:16; 6:2). In the majority of occurrences the word is used passively ‘faithful’, and pistos is thus translated fifty-three times.

It is fairly obvious, that pistos could not be translated ‘believing’ in such passages as: ‘but God is faithful’ (1 Cor. 10:13), ‘but as God is true’ (2 Cor. 1:18), ‘this is a faithful saying’ (1 Tim. 1:15), ‘faithful high priest’ (Heb. 2:17). The word occurs in the Prison Epistles nine times as follows:

‘The faithful in Christ Jesus’ (Eph. 1:1).

‘Faithful minister’ (Eph. 6:21).

‘The ... faithful brethren’ (Col. 1:2). 

‘A faithful minister’ (Col. 1:7). 

‘A faithful minister’ (Col. 4:7). 

‘A faithful ... brother’ (Col. 4:9). 

‘Faithful men’, ‘Faithful saying’, ‘He abideth faithful’ (2 Tim. 

2:2,11,13). 

‘The saints’ therefore are also the ‘faithful’, and are ‘in Christ Jesus’. The double title suggests the twofoldness of their calling. As saints they have been redeemed, called, sanctified and assured of glory. This however does not mean that because salvation is not of works, it is not unto works. Those who are thus called and sanctified are expected to respond. They should rise and walk in newness of life, and this is largely expressed in faithfulness. More than half the passages cited from the Prison Epistles are connected with service.

In the LXX, the word pistos occurs in the passive sense only, and is usually the translation of the Hebrew emun or aman, the word which is rendered in the New Testament by ‘verily’ and which is Anglicized as ‘Amen’.

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(From IN HEAVENLY PLACES page 31).

http://charleswelch.net/HeavenlyPlaces.pdf

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The Pleroma (19b) - Charles H. Welch

No.19b. The title Head, and 

its relation to the Fullness. 

There is an evident connection between the title “Firstborn” and the subsequent statement ‘For’ and ‘Because’ in Him were all things created. John employs the title ‘Word’ or Logos which was much in use among the Alexandrian philosophers, Paul uses the title prototokos “Firstborn” in much the same way. This title is found in Psa. lxxxix. 27 “Also I will make Him My Firstborn, higher than the kings of the earth”, and in the Rabbinical writings the title ‘Firstborn’ (Hebrew bekov) was used as a recognized title of the Messiah. The sense of priority which this title assumed, was intended in its use of Israel ‘Israel is my son, my firstborn’ (Exod. iv. 22), for by no stretch of imagination or argument can Israel be shown to have existed before any other nation on the earth, their priority being not one of time but of dignity. So entirely removed from the idea of birth had this title become, that Rabbi Beshai, when writing on the Pentateuch, actually gives the title “Firstborn of the world” to God Himself. Other examples of this use and meaning are Job xviii. 13 ‘The firstborn of death’ and Isa. xiv. 30 ‘The firstborn of the poor’. Christ is shown to be the Firstborn of all creation by the fact that He created everything that is in heaven and in earth. The word ‘for’ being the Greek hoti means ‘because’, and “it is added to a speaker’s words to show what ground he gives for his opinion”. The Apostle gives the grounds for his opinion that Christ was the Firstborn of every creature, by immediately adding ‘Because by (or in) Him were all things created’. The Greek phrase hoti en auto “because in Him comes twice in this section, and in perfect structural balance. 

C | c | CREATION. ta panta “Because in Him.” 

C | c | RECONCILIATION. ta panta “Because in Him.” 

In what way does the creation prove that Christ was Firstborn? If we translate “For BY Him” we see no connection, and we rob ourselves of the parallel reference in verses 19, 20. If we translate “For IN Him” we open the way to further teaching. Ta panta is used both of creation (16) and of reconciliation (20). In verse 16 ta panta moreover is said to be “For Him” eis auton, so in verse 20 ta panta is said to be reconciled ‘unto Himself’, where the Greek is identical eis auton. Further Christ is set forth in this passage as ‘The Firstborn from the dead’, indicating that whatever relation He had to the original creation, He holds to the New, and moreover, we are not left to make our own deductions, for the Apostle immediately explains in what way Christ is the Firstborn from the dead, by saying “In order that (hina) He might have the preeminence”, a phrase that is even more suggestive when read in the original. He is ‘Firstborn’ PROTOTOKOS, in order that He may have the ‘pre-eminence’ PROTEUON (first place). Yet this is not all. As the firstborn from the dead He is ‘The Head of the Body the church’. In Him as Firstborn, that creation which is denominated ta panta had its origin and being. It included things in heaven and earth, visible and invisible, and the whole hierarchy of glory. This creation, ta panta was not only created IN Him, but on account of Him, and for Him. Moreover He is before all, in Him this universe consists, or is held together. In II Pet. iii. 5 this same word is used of the material creation where it is translated ‘standing’ in the A.V. and ‘compacted’ in the R.V. Recent scientific researches into the composition of the atom and the release of atomic energy enables us to perceive something of the mighty power that is involved in holding the elements of creation to their appointed place. In the year 1927 a fountain pen was given to me by a friend of The Berean Expositor. For over thirty years that pen has written many thousands of words, and is writing this sentence at the moment. Think of the power that has held the particles that compose the nib in place all these years. Then think of the whole fabric of creation upheld, and held together by the power of the Saviour. When we have in any measure comprehended this, then let us transfer our wondering thoughts from the material creation of II Pet. iii., to the spiritual creation of Col. iii. 17, and worship as we realize that it too is held together by a power that nothing can disturb or dissipate. The unity of the Spirit is held together in the bond of peace, and this is only one of many ways in which this most blessed fact is expressed. 

“IN HIM” all things were created (Col. i. 16). 

“IN HIM” all things in the new creation are held together (Col. i. 17). 

“IN HIM” it was well pleasing that all the fullness should dwell (Col. i. 19).

In the new and spiritual creation Christ is not only ‘Firstborn’ or ‘Pre-eminent’, but He is ‘Head’, for this new creation is a ‘Body’, and as Head all fullness dwells in Him, and as a Body, this new company is the fullness of Him that filleth all in all. Before the overthrow of the world, this church was chosen “IN HIM” (Eph. i. 4). “IN HIM” they have redemption (Eph. i. 7), “IN HIM” they are made nigh (Eph. ii. 13), Christ is all and in all to this company. Colossians, like Ephesians is devoted to the teaching and revelation of the Mystery, and the references to creation at the beginning and to reconciliation at the end, have this dispensation of the Mystery in view. This dispensation is intimately associated with the creation of ta panta “the all things” (Eph. iii. 9). The Greek verb ktizo ‘to create’ occurs 14 times in the N.T., seven of which occurrences are found in the Prison Epistles. The limitations indicated by the words ta panta show us that, like the term ‘all Israel’, we must limit the extent of this creation to those who were viewed ‘in Christ’, just as we must limit the term ‘all Israel’ to those who were called ‘In Isaac’. In the Firstborn of all creation this company were chosen, and in the fullness of time they, though fallen, were redeemed and reconciled. He Who was the Firstborn of all creation now becomes the ‘Firstborn from the dead’, and as such is Head of the Body the church. The ‘fullness’ the pleroma, that which nullifies all rents and divisions occasioned by sin of the past, whether human, angelic or satanic, is at last achieved and God becomes all in all. It is the privilege of the church of the Mystery to anticipate that great consummation, and here and now to hold Christ the Head and confess that He is ‘all in all’ to them. 

A seed was known to God at the creation of Man. That seed was attacked in the earliest times. The conflict of the ages has been the conflict of the two seeds. Nevertheless, He Who upholds all things by the word of His power, in Whom all things consists or are held together, brings that chosen seed, ta panta,whether earthly or heavenly, whether human or angelic, gloriously and triumphantly through to victory. In order that the Headship of Christ may be seen to include principality and power we turn to Col.ii.: 

“For in Him dwelleth all the fullness of the Godhead bodily. And ye are complete in Him, which is the Head of all principality and power” (Col. ii. 10). 

These are the principalities and powers who are said to have been created ‘in Him’ in Col. i. 16. That there are other principalities and powers who are not included in Col. ii. 10 is made evident by reading on. In verse 15 He ‘spoiled principalities and powers’, making a show of them openly, triumphing over them by His cross. These, like the principalities and powers of Eph. vi. 12, are associated with the rulers of darkness of this world, and are called ‘spiritual wickednesses’ over which Christ is not Head. The one reference left, namely Col. ii. 19, takes us back to the position already indicated in Eph. iv. 15, 16. “Not holding the Head” is the signal for disaster, even as ‘Not after Christ’ is the index of all that is untrue (Col. ii. 8). Here in this last reference to Christ as the Head, we are brought back to the church of the One Body with its many members, and with it we must close our examination of this great title, a title that is not only peculiarly characteristic of the dispensation of the Mystery, but a title which we have seen gathers up into itself all other titles by which the Christ of God and the purposes of grace associated with Him, have been unfolded down the ages. We who live at the end of time, who see with our own eyes the approach of prophetic days, have been highly favoured among the redeemed, in that Christ to us is more than Prophet, Priest or King, He is Head, and we are more than subjects of a kingdom, more than a royal nation or a holy priesthood, more than the Bride of the Lamb, we are the very ‘members of His Body’. Let us therefore heed the exhortation ‘Hold the Head’, that we may ‘increase with the increase of God’. 

“Fullness” looks to ‘Emptiness’ as its opposite, and both terms are ones of Christ. Indeed before all the fullness could dwell in Him as the one Mediator and Head, He emptied Himself for our sakes, that we through His poverty might be rich. ‘Fullness’ is the glory of Ephesians and Colossians, but ‘Self-Emptying’ is equally the glory of Philippians. “He made Himself of no reputation” (Phil. ii. 7) translates the Greek word kenoo. For a detailed examination of Phil. ii., see the book entitled The Prize of the High Calling. 

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From The Berean Expositor vol. 43, page 162).

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