Chapter XVI (Part 2) – The Purpose of Christ – His Ecclesia

[Christ] is the Image of the invisible God, Firstborn of every creature, for in Him is all created, that in the heavens and that on the earth, the visible and the invisible, whether thrones, or lordships, or sovereignties, or authorities, all is created through Him and for Him, and He is before all, and all has its cohesion in Him.

And He is the Head of the body, the ecclesia…

kai (AND) autos (HE) estin (HE-IS-BEING) he (THE) kephale (HEAD) tou (OF-THE) somatos (BODY)

Part Two: The Depth of Our Calling

As the title implies, this part of our chapter will concern us with the blessings shared with us as a result of our calling. Primarily, these blessings include revelations of facts and details concerning God’s timeline of events, as well as presents which we will enjoy for the eons to come.

To preface: this is not a comprehensive compilation of our blessings. Such a study would take much space, and would be better for our ongoing commentary on Paul’s epistles. This is a study relating to the Origin of creation. Therefore, we wish to relate our blessings to this truth wherever we can. As you’ve likely guessed, this is not a chapter designed to “prove” Christ’s existence beforehand, but to show Christ’s existence as a necessity for the effectual blessings we receive. This is summarized best by Scott Hicko, in his recent video, More Than a Man: What Jesus being '100% Human Exactly Like Us' Doesn't Explain–

“What matters is whether Jesus experienced everything He needed to experience in order to save us. He experienced and came to our situation in a way that allows us to identify with Him. Through His death, entombment, and resurrection, He brings immortality that can’t come from a human, and brings it to us.”

When speaking of any of our blessings, then, we recognize that it is the Image of God, Who first sat on God’s throne (Job 1:5-6, Ezek. 1:28,) Who brings these blessings to us. In relation to our overarching passage (Col. 1:15-20,) it is clear that these blessings are a refutation of the opposing authorities first created in Him (1:16-18.)

The first point concerning the blessings of the body of Christ is that they are enjoyed  by us long before the rest of creation can (1 Cor. 15:22-24.) As previously mentioned, there is a subsequent order to the blessings unfolded in Paul’s epistles. The first of these blessings is our justification in grace (Rom. 3:21-26.) We are accounted righteous before God on the basis of Christ’s death, and imparted through His faith.

Unlike the celestial realm, from which the aversion to His headship has originated, humanity has only ever known death, transmitted through the first Adam. We are able to appreciate the blessings therein, being first soulish. As our blessings are revealed to us, we put off the soulish, and begin applying the spiritual to our lives. The celestial realm was never suited for such perception (and thus, such gratefulness.)

The glorification of the body is the permanent effect of our salvation. In Romans, we discussed a revelation of the process. These points can now be elaborated on when reflecting on Ephesians. Our blessings are proclaimed as celestial (Eph. 1:3, 2:6-7.) We are called, not to rule the physical earth with Christ, but to be seated at the right hand of God with Him (Eph. 1:20.) When Paul speaks of the ecclesia (the ekklesia, or “OUT-CALLED”) in Ephesians, Philippians, and Colossians, we may take him to mean the joint body, in regards to the secret revealed in Ephesians 3:6, the second aspect of the “secret of Christ.” This joint body sets aside the circumcision evangel entirely, to show that the only believers presently on the earth are those placed in Paul’s evangel – whether “circumcision” or “uncircumcision,” the two groups are of equal status (Eph. 2:10-16,) and no supremacy of the flesh and its prerogatives are in view.

Ephesians, then, will not solely consider the necessity for Christ’s headship from the terrestrial perspective. The need for a Head in grace is clear among mankind (Rom. 1:18-3:20.) But Ephesians takes us to the heights, and reveals to us the crux of the celestial perspective, by way of unfolding the depth of “why” we are called so that the entire universe is encompassed, far beyond the earth.

By pointing out the “Head” and “the body” at the beginning of Colossians 1:18, our role in the purpose of Christ is contextualized properly. We are the beginning of the reconciliation of the universe. Before any others are reconciled, God first prepares the body, who are made to be vessels of honor, for glory (Rom. 9:24.) We are to be conformed first, before any other creature in the universe is brought to a justified peace toward God. While all others face a future indignation and judgment (Rom. 2:5,) our adjudication is present, that when we are brought to the right hand of God, the body of Christ will have been crafted and complete.

The Timing and Placement of Our Election

The beginning of the highest unfolding of the election (or “choosing”) of the body of Christ is given us in Ephesians 1:4–

Blessed is the God and Father of our Lord Jesus Christ, Who blesses us with every spiritual blessing among the celestials, in Christ, according as He chooses us in Him before the disruption of the world, we to be holy and flawless in His sight, in love designating us beforehand for the place of a son for Him through Christ Jesus…

Often, in Christ, we relate these words to ourselves first and foremost. While we may infer that we are included among this phrase, it does not stem from an immediate statement that all in Christ partake of these blessings. Those of the nations are not drawn into Paul’s presentation until verse 13, where he writes, “In whom you also…” The believing Israelites in Paul’s message had been called out of their circumcision faith in the Abrahamic promises (Rom. 3:30,) leaving their earthly kingdom blessings behind in favor of the higher blessings given in Paul’s evangel (Phil. 3:4-9.)

This dichotomy is presented at the beginning of Ephesians, and is developed until the end of the third chapter. Wherever Paul distinguishes between “we” and “you,” in Ephesians 1-3, he is drawing an equal footing between those circumcised out of faith, and the uncircumcision called through faith – so that, when we are introduced in verse 13, it is understood relationally that all believers among the nations also partake of every spiritual blessing among the celestials.

You may ask, “Why is such an ‘indirect’ relation to Eph. 1:3-12 important if the conclusion drawn is the same as those who immediately suppose that they are being referred to in the passage?” Yes – it sounds as though we are being pedantic, and for this we understand. If not for our grammatical attention to the scriptures, we would question this in the same way. Yet by maintaining the biblical distinction drawn between humans (Israel first, nations second) going in to Ephesians, the depth of the glories to which we have been called are made most apparent. We, the nations, were far off, apart from Christ (Eph. 2:12-13.) To show that we, not only the lowest subjectors in the universe as human beings, but also the lowest among the lowest subjectors in the universe, are lifted to the highest place, above even the celestial powers and authorities which we were once bound to. This is accomplished on equal footing with Israel, whom the nations are hitherto allotted to be subjected to.

This can only bring us to the deepest place of appreciation for our allotment and calling. It is only when those called among the nations are seen as those farthest from God – even from those of the faith according to the flesh – that any appreciation for the joint body can become clear.

What does this have to do with Christ at the beginning of creation? It should come as no surprise to you, dear reader, that twice in the above passage, we are said to be chosen in Christ.

If we had not laid the foundation for the truth of Christ’s existence at this time, one may argue that Christ and ourselves “did not literally exist at the beginning of creation.” Indeed, it is true that, as yet uncreated, our “existence” was a figure, dreamed in the mind of God, yet not immediately brought to pass within the confines of the eons. Yet we have seen, in Colossians 1:16, that when we, as ideas, still yet in our base elements, were brought out of God and placed in Christ. This was the necessary preparation for the display of God’s love.

We were then created in the Image – both celestial and terrestrial, the visible and invisible. Since “all” means “all,” unless contextually stated otherwise, we must conclude that, in God’s sight (He Who is not subject to time,) we were as created in Christ, as with the rest, and could thus be chosen before we took a first step.

The prior paragraph is a packed summary of chapter 11, yet we repeat that no false teacher should misinterpret our words. We are not saying that we were sentient, living creatures when we were elected before the disruption of the world. We are saying that the Living One, Christ, had all created in Him before the heavens and the earth (and their populace) were ever brought into being. We were effectively planned, before the elements were coordinated so as to provide us with soilish frames, to be the complement of the Image of God.

We claim, then, that if all were not created in Christ, then God could not have elected us. To elect individuals who were visible and created in His eyes only. It may be retorted, “Are you saying God can’t do this in some other way?” This is a strawman, and detracts from God’s proclaimed methodology. It is because of these proclamations that God “could not” have done the alternative, lest He contradict Himself.

A clear example of this process is given in Romans 9:11–

For not as yet being born, nor putting into practice anything good or bad, that the purpose of God may be remaining as a choice, not out of acts, but of Him Who is calling…

It is not that Jacob or Esau were “not created,” for even if one were to claim that Christ was not the beginning of creation, all mankind was most certainly created in Adam, per God’s own self-stated methods (Gen. 1:11, 27,) which must be true for Paul’s arguments to be sustained (Rom. 5:12-19.) Therefore Jacob and Esau were in God’s view at Adam’s inception. It is only that they were not yet born. Yet God could affirm to Rebecca that “the greater shall be slaving for the inferior.” It will be argued that this were only true “within the foreknowledge of God,” but we retort that Christ is the Image and Form of the invisible God, that the only reason Rebecca heard anything was because the Image and Form of the invisible God could manifest the sound of Yahweh (Gen. 25:23.)

On a much larger scale, God has seen all of His creatures, when they were created in Christ. It is on this premise – our lack of just works, before putting any practice into effect – that He elected us.

Hence “in Christ” is emphasized twice; once at the end of 1:3, and once at the beginning of 1:4. As we know, “Christ” is the official office of Jesus. The title is first mentioned in relation to our election to emphasize the height of the calling we have obtained. Our relation is not to that of a mere mortal, nor should we be so haughty as to presume that we are becoming the One God through this election. It is a preferential (2 Th. 2:13) calling to join us to the One Who was the Beginning, and complete His demonstration of the character of His God and Father (1 Cor. 15:28, Eph. 1:23.)

Thus our election is evident; in place (Christ) and time (before the disruption of the world.) Since Satan doubted Christ’s authority, the divine judgment – a disruption, including the deluge of the first earth (2 Pet. 3:5-6,) was imposed. The just Judge – God – was provoked. All judgment is a result of sin, and that which is not out of faith is sin (Rom. 14:22.) The Image of God came to be doubted by all, and a faithful God must correct such doubt. This is the catalyst which provokes all “restorative” moves past Genesis 1:2, and further divides creation into two different moral spheres, for after the disruption its radiance was paled.

We do not wish to rehash an explanation of the disruption of the world. We wish instead to stress that our calling came before sin’s first judgment. We are not said to be called because of God’s first judgment, but in preparation for the doubts of the celestial realms, where our home is. We face none of Israel’s actions of fleshy restoration, but Christ’s resolution of the problems He faced at the disruption.

Paul’s goal with the timing and the location of our election is that we become “holy and flawless in His sight.” This is not an option, or a potentiality. It is not a “given” that this charge is to be completed on earth. Because of the prior clauses, we are able to appreciate that this charge is something completed on God’s terms, into our glorification.

Thus, let us summarize: whereas Romans told us of a five-fold process into salvation, Ephesians broadens this process so as to reveal to us the depth of the “beginning” in which we are foreknown, as well as the depth of the “consummation,” in which we are glorified.

The second of the five steps given in Romans, that we are “designated beforehand,” is also given to us again, in Ephesians 1:5, yet with this same added nuance and elevation. We may now truly appreciate the force of beforehand – not merely before our lives, or before Jesus died, but, again, before sin ever entered the scene were we designated.

The elevation is clearly seen in who is loving. In Romans 8:28, we read that God works all together for the good of those loving Him. But here in Ephesians 1:5, the source of our love could not be clearer. It is in His love that He can designate us beforehand. Such a connection had to be drafted before sin’s advent, since we cannot appreciate love from the perspective of sin. Sure, by our inclusion in God, then our inclusion in Christ, it is clear that all are “designated beforehand” in some way, in love. But believers now stress a particular designation and a particular fondness, presently unknown to the rest – that in which His purpose of grace for our election is rooted. Indeed, this is the first intimation of depth of the love from which we cannot be separated from in Christ Jesus, our Lord (Rom. 8:38-39, Eph. 3:17-19.)

This thematic reason is… admittedly, nigh obvious to the believer; so much so that we feel we would be beating a dead horse to emphasize it much further. But we like to stop and smell the roses, so we will, thank you… please, in love, bear with us! We are graced to appreciate this thematic purpose: that the ecclesia is the effect, not only of God’s love, but His vast love with which He loves us (Eph. 2:4,) which enables the effectual glories we have cited (2:5-16.)

As with our election, our designation looks forward to a goal as well: the place of a son. This is also an expansion of the aforementioned Romans passage, that we are being “conformed to the image of His Son” (8:29.) This is, indeed, the highest rank one can give a man today: the nobility of His Christ.

You may now begin to see the intimacy that we are brought into, by weight of Christ’s existence at creation. Heretofore, none have had such a close and intimate relationship to God as His Image. Throughout the entire plot of creation, God’s Image has been undermined, underestimated, and treated as a nightmare, as opposed to a Lover. Yet we are planned to be brought into this close-knit family! It is this grace that initiates us into learning God’s secrets (Eph. 1:9, 3:3-9, 5:22-32, Col. 1:15-28.) It is the practical application of sonship, and is the only way in which our immature actions are discarded.

This takes us to our aforementioned passage, Ephesians 1:9-10–

[God is] making known to us the secret of His will (in accord with His delight, which He purposed in Him) to have an administration of the complement of the eras, to head up all in the Christ -- both that in the heavens and that on the earth -- in Him in Whom our lot was cast also, being designated beforehand according to the purpose of the One Who is operating all in accord with the counsel of His will…

Once again, there is a harmony and development from Rom. 8:28-30. His purpose has already been mentioned and correlated with our prior designation – but this is more than repetition. We would do well to remember that even our Head is designated a special role, not of His own accord, but in accord with His Father (now our Father.) Any “opposition” Christ has faced hitherto is not outside of the counsel or purpose of God. Indeed, opposition to Christ’s headship must exist in order for any to be headed up in Christ.

We read here specially of our lot – not the lot of Abraham (Rom. 4:13,) nor any other allotment (of which there are many,) but an allotment cast for us from before the disruption (“DOWN”) of the world (Eph. 1:4,) to serve as a resolution (“UP”) to the issue which caused it (Rom. 14:22.)

In the opening strain of Ephesians, then, we see the highest expansion of the points first presented to us in 1 and 2 Thessalonians. The timing of our calling is not given (for this has occurred during our lives on earth.) The timing of our election has been shared, as well as its place. Its goal has been imparted via the heading up of all in Christ, now possible because of the cross. And our designation is thus apparent, via our intimate familial relation to God, through His vast love.

For Him

Two words. Two little words nestled into Ephesians.

They only appear this once: “in love, designating us beforehand for the place of a son for Him through Christ Jesus…”

The goal of our blessings are kept in view in the center of the passage. Whereas others propose to speak or act in the name of God, we, the chosen, are first humbled in His name. We recognize that we did not find Him. Indeed, He chooses us, and designates us beforehand for the place of a son, that we grow and intimately learn of His secrets, for Himself.

As we know, all will eventually be saved. Our overarching passage is building toward the reconciliation of all (Colossians 1:20.) Paul covers this ground in His earlier teachings, attesting that great, awe-inspiring statement which strains our comprehension: that “out of God, and through God, and for God is all” (Rom. 11:36.)

Some will suppose a contradiction in these words. “If all is for God,” they ask, “then what is so special about the ecclesia? Why does it matter if they are said to be for Him, since all are already for Him?”

This alleged discrepancy may be seen by observing a type of our election, in the Torah. One of the most repetitious phrases among Israel’s history is found in Leviticus 20:26–

…you will become holy to Me, for I, Yahweh, am holy, and I am separating you from the peoples to become Mine.

Time and time again, we see Israel separated from the nations, made holy to Him. Nevertheless, He also calls a special group within Israel, the Levites, as in Num. 3:12–

I take the Levites from the midst of the sons of Israel instead of every firstborn male opening up the womb among the sons of Israel. So the Levites become Mine, for every firstborn male is Mine.

With the objectors’ logic, then, we suppose to challenge the scriptures: “If all Israel is already His, then what is so special about the Levites? Why does it matter if they are said to be His, since all Isreal is already His?”

Therein lies the key to this discrepancy. Any student of the Hebrew can tell you the reason for the Levites’ special calling, given in Num. 8:19–

I shall give the Levites from the midst of the sons of Israel as a gift to Aaron and to his sons to serve in the service on behalf of the sons of Israel in the tent of appointment and to make a separating shelter for the sons of Israel so that no stroke may come among the sons of Israel when the sons of Israel come close to the holy place.

The calling of the Levites, then, is a particular allotment within the allotment of Israel (Ex. 19:6) – not because God felt like specially “identifying” the Levites, or found the Levites more humorous, or stronger, or more thought-provoking, but for Him.

When we consider this in relation to the Levitical priesthood as a whole, the thought – and how it relates to our designation – becomes clear. Yahweh took the Levites and gave them to Aaron and the priests, to be helpers in God’s house – a house for God, that all Israelites may fellowship with Him. This was before He tasked them with the task we read above.

Similarly, we are chosen in Christ, through God (Eph. 1:4,) and designated beforehand through Christ for God (Eph. 1:5.) What God did with the Levites, then, He does for us, but on a much higher plane. God took us, and gave us to Christ, to be helpers in God’s throne – a throne for God, that the entire universe is completed in love through the completed Christ. We were thus given to God by our creation in the Son of His love, yet called in accord with His purpose. Whereas the Levites were employed that God may accomplish His goal of restoring the earth, we have been called that God may accomplish His goal of reconciling the poor relations between Christ and the rest of creation.

We hope that this imparts to you, dear reader, what we mean when we say that our calling is not God’s end goal. We understand that many in Christ debate the importance of this topic at all, and are frustrated when we take any time to discuss it. But we insist that God’s goal is not solely to call the body, but to bring the body into a realization of our role in God’s purpose for the universe. This topic – that of recognizing the dissent among the celestials toward Christ hitherto – is of vital importance in realizing our future tasks at the right hand of God (Eph. 1:23.)

We will return to that last thought in a short while, in the final stretch of this chapter. For now, let us relate what we have learned so far to the end goal, and show how the ecclesia is God’s first step in accomplishing the secret of His will.

The end goal is, as we have shown, for God to have fellowship with all of His creatures. Remember, this is the very agenda which began with Christ’s emptying, back in Philippians 2:7 – a sequence which also concludes with the subjection and adoration of all, for the glory of God, the Father.

This is, in its purest form, the loving purpose which drives His operations. To accomplish this end goal, we, the stupidity and weakness of the world, the ignoble and contemptible, are first called out. When He first calls us out, He communes with us by blessing us with a justification – a blessing apart from which we would as yet have no ground on which to commune with Him. Across both the circumcision and uncircumcision agendas, this communion is at the forefront of God’s dealings. From the moment He approaches Abram through faith, to His sanctification of the Israelites through the Red Sea, to His tenancy in Solomon’s temple, the residence of God has been of utmost importance (we will be dwelling upon this theme throughout Part IV of this study.)

In order to reach that goal, God has, as we have seen, designated us beforehand for the place of a son. From here, we understand the rest of the progression (Rom. 8:28-30.) Even in the earlier teachings, it is clear that we are called into the fellowship of His Son (1 Cor. 1:9.) This is for the laud of the glory of His grace (Eph. 1:6.) God’s success with us will be shown – but first, it must be crafted.

And He does just this, over the course of our lives, by training us for worthy fellowship with the Father (Eph. 4:1.) So all Paul’s letters end with services we are entreated to do. It is not that we are to follow these without a foundation; we are called into fellowship with Christ first, for our Lord to adjudicate us into flawlessness (we to be holy and flawless in His sight.) This is most clearly seen back in part II of our study. By realizing Christ’s disposition under the most trying of circumstances, we learn to imitate the obedience of the Son of God unto death, presenting our bodies a living sacrifice, to be conformed to the image of His Son (Rom. 8:29, 12:1.) To quote our brother, M. Jaegle,

“As soon as we recognize and get a grasp of this, we will understand how to form and foster our fellowship with God, the Father, altogether in conformity to His will. ‘Not work’ is also, in this case, the first and foremost rule, but rather to live in heart and fellowship.”

In other words, the beginning of any service in Christ does not begin with one rallying their pom-poms to “Never say die!” It begins with a more intimate revelation of life, which makes work worth doing, injustice worth persevering through, an endurance worth building. Whereas man would believe that the closest union is between mother and child, the true greatest connection is that between God and man, on the premise of His Word (cf. Luke 11:27-28.)

Over the course of our lives (particularly, our new lives in Christ,) we realize more of His word and receive His text. As we learn the facts of His word and simply believe them as they appear, we grow in a realization of Him (Col. 1:10.) We cease to treat our suppositions as premises for God’s facts (for this is not belief,) nor even God’s facts as premises for further reasonings (1 Cor. 4:6,) but simply believe God’s facts.

It is truly this simple. For all our yapping during this study, the core thought remains the same: if we do not understand a word, let us trace its use through Holy Writ in order to see its meaning. Once we understand the meaning of each word, we may read the sentence and grasp its thought. We are not meant to “figure out God,” but believe the text. By absorbing it instead of reasoning from it or on it, we are brought into an intimate Conversation with our Father. The presentation of the cross draws us into His righteousness (Rom. 3:21-26,) which in turn reveals to us His peace (Rom. 5:10-11,) and draws us into His love (Rom. 5:5, 8:31-39.)

This is the highest aim of God, first glimpsed in Romans – to educate us all of love. The immature Corinthians struggled with this aim, and thus needed an education on it (1 Cor. 13.) Our understanding of love brings Him the greatest joy. To grasp the disposition of love (being humility) is what makes Christ’s inherent place in the form of God so vital, and what further makes our initial creation in the Son of His love so important. It is on this premise of creation in love, in Christ, that God can conclude a reconciliation of all in love, in Christ.

Thus “for Him” deserves our consideration, as much as “every spiritual blessing,” “chosen in Him,” “the laud of the glory of His grace,” “the secret of His will,” and much more. To live entirely for Him, on His terms, at His admission, in recognition of our sonship, gives the greatest positive value to our lives, since no man or woman is worth clinging to with this fervent love as Him – hence why, when tempted so extremely in the desert by Satan, Christ clung to Him first. Satan commands a submission to him (Matt. 4:9,) and indeed this is one of his first ordinances within the fake Babylon he is crafting (Rev. 13:8.) He would steal hearts for himself which, by right belong to his God (as was the case with Absalom – 2 Sam. 15:6.)

The Son does no such thing, of course. He does not draw anyone to Himself if He does not first perceive His Father drawing them (John 6:44.) He does not glorify Himself, but His Father (John 7:18.) This is what makes His Sonship so peculiar and spectacular – that it ends in subjection, both of Himself and all included in Him at the cross – to the Father (1 Cor. 15:26-28.)

To enter into this relationship that Christ has with God beforehand attests to the steps God has taken in bringing us toward Him. At the earliest stages of our faith, we hold fast to the grace gifts given to us in Christ, and we pray in thanks to Christ for His accomplishment at the cross. Yet this has only occurred that we may be brought into a realization of the One Who made Christ for such a Mediatorial role (Rom. 8:11, 14-16.) We learn to thank God through Christ Jesus (Rom. 1:8, 7:25,) since through Christ – through this Individual alone, and no other – do we have access to the Father (John 14:6, Eph. 2:18, 3:12.) Thereby in our maturity, having realized the Son of God and attained to the unity of the faith, we can say that we say and do all in the name of our Lord, Jesus Christ, giving thanks to God, the Father through Him (Col. 3:17.)

The elect have this standing with God now, and before any connection between the ecclesia with the origin or reconciliation of creation can be considered, these fundamental points, concerning God’s character, and Christ’s role in serving as the Visual through which God brings us to Him, must be remembered. God is indeed working toward the “All in all,” and such a conclusion necessitates that the complement of Jesus Christ is completed before any further action with Israel, the rest of the earth, or the celestials at large be taken (1 Cor. 10:11, Rom. 11:26.)

We see an imperative link, then, between our fellowship and our subsequent service. We have pointed continually at Romans 3:21-8:39 as an intimation of the blessings for the body, but even within these lines Paul points at the obligation of our service (Rom. 1:14, 6:12-23, 8:12-14,) found in Romans 12:1-15:7.

This link is love (2 Cor. 5:14.) The fellowship and secrets we are told prepare us for our future roles (Rom. 5:17, Eph. 1:23, 2:6-10,) and our service from our new life at present trains us for those roles (Rom. 6:17.)  In retaining the purpose of the ecclesia – to complete the all in all which Christ is working for (Eph. 1:23) – we can move into Colossians 1:18 with a proper understanding of Paul’s progression into the reconciliation of all. We are moved from the creation of all in the Son, to the beginning of the reconciliation of all, through His cross.

(to be concluded)...