Wednesday, February 15, 2006

PLAINER WORDS … “HEAVENLY PLACES”

(This comment must be inserted into this study. In the e-mail version of this study, which was the original, the use of the word “places” was always placed in italics. However, in transferring the text from the e-mail study to the web site the italics of the word “places” is lost. So, in reading this study, consider that the word “places” should be in italics.}

If we were to make a single sentence summary of Paul’s epistles to the Colossians and the Ephesians they would be: Colossians presents Christ as the Pre-eminent Person of the universe and ranking Him as head over all spiritual authoritieswho inhabit the heavens. Ephesians presents the Church, which is His body, as the corporate being who is to grow up into one colossal Man who will even have supremacy over the heavenly spiritual authorities.

The Apostle Paul makes reference to these spiritual authorities, numerous times, in Colossians and Ephesians. The Spirit of Truth authorized him to give names to these high ranking spiritual rulers as: principalities, powers, thrones, mights, and dominions. These high ranking, authorities dwell in the heavens along with an innumerable company of heavenly hosts.

Col. 1:16: Christ created all things – that are in heaven…whether they be thrones, or dominions, or principalities, or powers

Col. 2:10: And ye are complete in Him, which is the head of all principality and power

Col. 2:15: Having spoiled principalities and powers,…triumphing over them

Eph. 1:21: Far above all principality, and power, and might, and dominion

Eph. 3:10: Now unto principalities and powers in heavenly places

Eph. 6:12: We wrestle not against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high (heavenly)places

These high positioned spiritual authorities are angelic beings, based in the heavens. We notice, in Colossians and Ephesians, only two others who are said to be in heaven—God and the Lord Jesus Christ. (Of course, there are the multitudinous “heavenly host,” Luke 2:13). The internal evidence of these two epistles informs us who can be identified as “heavenly.”

“Heavenly” is the Greek word, “epouranios.” Epouranios, according to New Testament Greek Lexicons, is an adjective, and it is to be used only as a word to modify, or describe beings which inhabit heaven. It can also be used as an adjective, describing things such as stars, that have their origin in heaven.

If the Spirit of Truth used the word, “epouranios,” as an adjective to modify, or describe beings who dwell, or have their abode in heaven, then we, or anyone else, are not at liberty to alter its’ definition. When the Spirit inspired Paul to use the word “epouranios;”as soon as the ink dried, that fixed the Scriptural meaning of the word. “Epouranios” translated into English, is “heavenly.”

The subject of this study is the phrase found in our English Bible—heavenly places. It occurs five times in Ephesians. In each instance, PLACES is italicized—PLACES. This alerts us to the fact that an Ellipsis, or Omission, was found in the Greek text. The King James translators failed to follow the grammatical rules for supplying an Ellipsis: (1) It is to be supplied from the nature of the subject alone, or (2) It is to be supplied from the context, or (3) It must be supplied by repeating the word, or words, from a clause which precedes or follows. “Places” does not meet any of the three criteria. In fact, “places,” is not found anywhere in the Book of Ephesians. Did the translators just pull the word, “places,” out of thin air?

Not only did they fail to follow grammatical rules for supplying the Ellipsis; they failed to take into account the Scriptural meaning of “epouranios” which was fixed—set in stone, as it were. “Epouranios” must modify those who dwellin heaven—heaven dwellers.

Looking at the concordance, we find there are only three words in New Testament Greek which mean “places.” None of the three would make any sense if they were used. In fact, none of the three words could possibly be used. They are: (1) Topos – this word is used seven times in the Greek N.T. It means; “a spot, but limited to occupancy,” (2) Petrodes – it is used twice. It means; “rock like,” as in “rocky places,” and (3)Hagion – it’s used once, meaning; “a sacred thing” as in Hebrews 9:24; “Christ entered into the holy places…”

In plainer words, the translators supplied the word, “places,” to fill the Ellipsis, but it was chosen from the English language and not from the text of the New Testament Greek. Evidently, they wanted the phrase to read; “heavenly places,” even though there was no textual authority to do so. You may ask, “Why did they do this?” Our reply is simply this—all we are doing is publishing our findings. “Ours’ is not to reason why” the King James Scholars translated as they did. What we have found is out there for everyone to find if they choose to do so. Scholars of the New Testament Greek, we don’t have to be.

The NIV translation supplies the Ellipsis with the word “realms,” as in “heavenly realms.” Some prominent teachers of the word make reference to the “heavenly spheres.” Neither realms, nor spheres would be an appropriate noun for “epouranois” to modify since they are not beings who have their abode in heaven. Some students and teachers of the Bible follow the lead set forth in the Companion Bible’s notation on Ephesians 1:3 which reads as follows: “heavenly places = heavenlies, i.e. heavenly spheres” [page 1760]. What this reading does, in fact, isitchanges the adjective, “heavenly,” into a noun—heavenlies. The word, “heavenlies,” is not a word that is found in Webster’s New Collegiate Dictionary. Merriam-Webster’s Online Dictionary states that: “The word [heavenlies] you've entered isn't in the dictionary.” Our understanding is that Dr. Bullinger died before he finished his work on the “Companion Bible,” and an unnamed editor finished his work. Many believe the unnamed editor was Charles Welch. But, whoever it was coined the word, “heavenlies.” When we type the word on Microsoft Word a red squiggly line shows up under the word, heavenlies, indicating there is an error in the spelling. It automatically adds a “t” to it—making it read “heavenliest.”Then we have to backspace to delete the “t.”

For those who want to believe that ”heavenly places” refers to some super-heavenly sphere to which a special calling of God’s people get to go—then the phrase, makes sense to them. We, too, were in that number. We wrote extensively about “heavenly places.” But, over time, we began to question, in our mind, if we were building upon an idea that the Spirit of Truth did not intend to convey.

As we proceed, we will, again point out that there are spiritual beings who inhabit the heavens. This is their first estate; that is to say, their proper domain. Many of the spirit beings (angels) left their first estate (Jude 6) and chose the daughters of men to co-habituate with (Genesis 6:2).

Outside of the Godhead, the highest ranking principals in the heavens are: principalities, powers, thrones, dominions, and mights. They make up heaven’s hierarchy. There are good, spiritual authorities who are identified as being “in Christ,” as we shall see. There are evil, or wicked, spiritual authorities owing their allegiance to the “prince of the power of the air” (Eph. 2:2). They are the wicked spirits of Ephesians 6:12. Each category, good and bad, areangelicrulerswho make their home in the heavens. Isaiah 24:21 refers to them as, “the high ones that are on high.”

All of the foregoing was written in order to understand what word, or words, we should supply to fill the Ellipses, or Omissions, in the five verses in Ephesians in which the KJV reads; “in heavenly places.” We have settled on the words, “angelic rulers.” As independent students of the Word, some might want to use “exalted beings,” or, “spiritual authorities,” or, even, “angelic hierarchies.”

Ephesians 1:3. “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:” KJV.

In line with the definition of epouranios, which requires that it must modify a being, or beings, in heaven, we suggest that “angelic rulers” be supplied. But, by doing this, a grammatical error occurs unless an adjustment is made to accommodate “angelic rulers.” Otherwise, the verse would read; “…who hath blessed us with all spiritual blessings in heavenly angelic rulers in Christ.” This doesn’t make grammatical sense.

However, if we look at the Greek word,en, as translated, “in,” we find it means; in a plural setting, among. The plural setting would be angelic rulers. Thayer even notes that en, in such cases, can be rendered; “with, among, in the presence of.”

Many dispensationalists believe that “in heavenly places” answers the question; WHERE the Church is well spoken of. Contrariwise, we think it should answer the question; AMONG WHOM the Church is being wellspoken of. (“Blessed” comes from our word, eulogize; hence, “speak well of”).We believe what the Spirit of Truth would have us to understand is:

Blessed be the God and Father of our Lord Jesus Christ, Who hath blessed us (the Church) with all spiritual blessings among (or in the presence of) the heavenly [angelic rulers] in Christ.

The supplied Ellipsis is placed in brackets as English syntax requires.

Notice, if you will, these angelic rulers are “in Christ.” Some are “in Christ,” while others are not “in Christ.”

Ephesians 1:20. “Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,” KJV.

Here again, the question is not WHERE, but AMONG WHOM is He seated and with what authority He has. Set, sat, and seated, many times, refers to sitting upon a “throne” which figuratively, means having the authority to rule.

Which He wrought in Christ, when He raised Him from the dead, and set Him at His own right hand among (or in the presence of) the heavenly [angelic rulers].

Ephesians 1:21, of necessity, must be commented on here; “Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:”

Here, in verse twenty-one, the angelic rulers are named. They, as angelic rulers, should supply the Ellipsis instead of PLACES because of the rule number three in supplying an Ellipsis, or Omission; (3) It must be supplied by repeating the word or words from a clause which precedes or follows.

Ephesians 2:6. “And raised us up together, and made us sit together in heavenly places in Christ Jesus,”

The question, here, is not WHERE, but AMONG WHOM is the Church seated together in Christ.

And raised us (the Church) up together, and made us sit together among (or in the presence of) the heavenly [angelic rulers] in Christ.

Again, notice that these angelic rulers are the ones who are “in Christ.”They are not of the Wicked one.

Ephesians 3:10. “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God,” KJV.

The fourth occurrence of “heavenly places,” like the other three references, speaks about AMONG WHOM, not WHERE the Church makes known the manifold wisdom of God.

To the intent that now unto the principalities and powers among (or in the presence of)the heavenly [angelic rulers] might be known by the church the manifold wisdom of God,”

The last time we come across “epouranios” is in Ephesians 6:12. However, here, the translators didn’t translate it as “heavenly” but rather, “high.” Some folks believe that is because these spiritual authorities (or rulers) are under the allegiance to their leader, Satan. They are not “in Christ,” but, it could be said they are “in Satan.” Therefore, they could not be in the same realm, or sphere, as the angelic rulers who are “in Christ.” They must be in a lower sphere where the wicked rulers of this world’s darkness dwell. But, the fact of the matter is that it should have been translated “heavenly,” not “high.”

Ephesians 6:12. “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.” KJV.

To be consistent in the translation, it should read “heavenly.” The correct translation of “epouranios” is heavenly.

In the spiritual realm, there is the Kingdom of Darkness and the Kingdom of God’s Dear Son—the Kingdom of Light. The difference between the two is good and evil; not one of altitude. The good are not higher in space than the evil.That is to say, they share the same, heavenly environment. In an effort to make an illustration, let’s say, at one time America was good; a land of opportunity, individual liberty abounded, free from oppression, acknowledging that the Lord Jesus Christ was the hope of the world. Yet, America, at the same time, shared the same earthly environment in which Godless despots and tyrants ruled most of the world.

For we wrestle not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness among the heavenly [angelic rulers]

The contest, here is individual; not corporately of the Church. We, as individual believers of present truth, contend against evil, angelic rulers who abide in heaven—hence, they are “epouranios”—that is to say, they are heavenly.

In summary, the translation, “in heavenly places,” is based upon the translator’s theology. The meaning of “epouranios” was fixed in Scripture. As an adjective, it was required to modify spirit beings who inhabited the heavens. It was not to have been used to modify portions of space in the heavens, such as “places.” The word, places, is an Ellipsis wrongly supplied. In each of the five instances in Ephesians where it is found, the nouns to be supplied are in the immediate context—the names of the angelic rulers. Nowherein the context can a justification be found for inserting “places.” It is not a question of WHERE? But rather, it isthe question of AMONG WHOM?

Tom L. Ballinger