yet to be inducted, namely, that of being the channel of instruction on this

theme to these spiritual powers.  This wisdom is said to be `manifold'.  When

Peter uses the word `manifold' as he does in 1 Peter 1:6 and 4:10 the Greek word

is poikilos, a word meaning variegated, and found in the Septuagint of Genesis

37:3 where we read of `the coat of many colours'.  The word occurs in eight

different forms, and the majority of references is to embroidered work.  The

word used in Ephesians 3:10 is the intensive form polupoikilos `very varied',

and is unknown in the Septuagint.  It is found in classical Greek, where it

refers to a cloth or painting bearing a complicated pattern.

As in everything else, the word used in Ephesians is the superlative of

its kind.  The revelation of the Divine purpose as it pertains either to Israel

or to the Church of the Acts period, did not need the use of the word meaning

very manifold, but the revelation of the Mystery did.  Even with our limited

understanding, we can see that the fall of angels, the overthrow of the world

and the determined attack of the enemy of truth, call for superlative wisdom to

encompass the ultimate goal of the ages.  This not only called for the exercise

of wisdom in what was made known in the Scriptures, but what was kept secret.

It also called for wisdom as to when this secret should be made known, by whom

and to whom.  So far as the Gentiles on earth here and now are concerned during

this great parenthesis in the outworking of the purpose of the ages, Paul, as

the prisoner of Jesus Christ, was the chosen vehicle, but when once these

believing Gentiles were formed into a church, that church became the chosen and

predestined vehicle of instruction -- not to men, not even to angels, but unto

principalities and powers.

Angels, we learn `desire to look into' the things that pertain to the

sufferings of Christ and the glories that follow (1 Pet. 1:12).  Angels appear

throughout the New Testament record manifesting a keen interest in all that

happens as the Divine purpose unfolds from Bethlehem to Calvary, from the tomb

in the Garden to the Ascension, and with the yet future Coming again.

Principalities and powers are only mentioned once outside Paul's epistles namely

in 1 Peter 3:22, and it is only in Ephesians that we learn of their most evident

interest in the outworking of the purpose of grace as it pertains to the

Mystery.  We must remember too, that Christ is revealed in Colossians 2:10 as

`the Head of all principality and power', even as He had already been revealed

as the Head of the Church which is His Body.  Colossians 1:16-20 suggests

moreover that the mutual reconciliation which is predicated of the Church, will

also be enjoyed by these principalities and powers.  We are being prepared for

high society, but even so we can give thanks unto the Father which Hath Made Us

Meet for the inheritance of the saints in light.

The `intent' to make known through the church the manifold wisdom of God

to principalities and powers in heavenly places (Eph. 3:10), is preceded by a

reference to creation, and followed by a reference to purpose:

`According to the eternal purpose which He purposed in Christ Jesus our

Lord' (Eph. 3:11).

The literal rendering of this passage reads `according to the purpose of

the ages'.  Eternity as such is not a subject of Scripture.  The word `eternity'

in Isaiah 57:15 is the Hebrew ad, and when this word is used of man, it is

translated `of old' (Job 20:4).  The word translated `eternal' in Deuteronomy

33:27 is qedem `before in time or place', and the one other word in the Old