An Alphabetical Analysis
Volume 9 - Prophetic Truth - Page 178 of 223
Of darkness.
Into eis.
Now are ye light in the Lord.
The kingdom.
Of the Son of His love.
The word translated 'power' in the Authorized Version here is the Greek
exousia, 'authority', and in the three other occurrences in Colossians it
refers to those principalities and 'powers' which were created by the Son,
some of whom own Him as Head, although He is Head over all, some of whom were
spoiled and who were antagonistic to the Church and its freedom (Col. 1:16;
2:10,15), and appear to be behind the Colossian failure to 'hold the head'
(Col. 2:19).  It is evident the term is employed here to indicate the
completely new sphere of blessing, life and glory, that pertains to the
Church of the Mystery.
The extraordinary title, 'His dear Son' which is literally 'The Son of
His love' looks back to the rare title 'The Beloved' in Ephesians 1:6, where
full and perfect acceptance is provided for every one who was chosen in Him
before the overthrow of the world.  Here is indicated the sphere of our
blessing, the kingdom of the Son of His love, embracing the calling of the
Church of the One Body, and the peculiar blessings and sphere of its
manifestation 'in heavenly places', 'far above all'.  No question of
worthiness, or of reigning, crown or prize can intrude.  All here is a matter
of sheer grace.
In Colossians 4 Paul records names of fellow servants such as Tychicus
and Epaphras and Luke.  Two names, Marcus, sister's son to Barnabas, and
Jesus which is called Justus are especially marked out for comment, for they
were 'of the circumcision'.  'These are my fellowworkers unto the kingdom of
God, which have been a comfort unto me'.  The apostle did not have many of
his own race as helpers, but these two, Marcus and Justus, are specially
mentioned with thankfulness.  'The kingdom of God' cannot conflict with the
recorded goal of Paul's ministry written large over his epistles, and
especially in the epistle to the Ephesians.  'To make all men see what is the
fellowship (or dispensation) of the Mystery' (Eph. 3:9), in which those
called 'apostles, prophets, evangelists, pastors and teachers' shared (Eph.
4:11 -13), the building up of the Body of Christ, the perfect man, being the
special phase of the overall kingdom of God, with which the apostleship of
Paul was especially concerned.  To say that this 'kingdom' is the same that
was ushered in by John the Baptist, and for which Abraham, Isaac and Jacob
looked, is to shut our eyes to the distinct ministry of the Mystery and the
unique claims of Ephesians 3:1 -13 and Colossians 1:24 -29.  The prayer of
Epaphras 'that ye may stand perfect and complete' (Col. 4:12) reveals him a
fellowworker with Paul, who had already written in Colossians 1:28, 'that we
may present every man perfect in Christ Jesus'.
Another link between these two ministries is the double occurrence of
the Greek word, agonizomai, 'striving' and 'labouring fervently'.  We have no
need that any one tell us what constituted the kingdom of God in Paul's
conception when he wrote Colossians 4:11, it is made abundantly clear by the
verbal links he has forged himself, binding it to himself as an 'ambassador
in a chain' (Eph. 6:20).  Can we say that Paul's reference to the 'heavenly
kingdom' (2 Tim. 4:18) is exactly the same as 'The kingdom of the Son of His
love'?  In 2 Timothy 2:11 -13 reigning with Christ is associated with