The Settling of Our Souls for God's Kingdom

FOR YEARS, MAYBE FORTY, or even longer, we’ve been taken with Paul’s Prison Epistle prayers. Those of you who’ve been with us through the years know we’ve come back to them many times over. You probably think we’re stuck on them. Well, that may be so, and will remain so as long as the Kingdom power toward which the prayers reach continues to lay hold on people. The conviction has laid hold on us that these prayers work. They work toward helping souls become equipped and ready for the time of trouble that is pressing in upon us.

Two prophetic Scriptures have gripped our hearts causing a conviction that the people Paul called the saints must become prepared to meet, and withstand, that man of sin whose intention it will be to wear us down. The prayers Paul laid out in three of His Epistles lead toward the powerful result of making saints ready to meet that wicked one, who is none other than the anti-Christ. It is his aim to wear these people down to the point that they hold no threat against his taking the crown that rightly belongs to the Lord Jesus Christ.

Jesus introduced us to Heaven’s Kingdom and taught us to pray that it would come in the earth. In the prayers from Paul, written while he was in prison, we pick up on principles of Kingdom life that will help make us ready to withstand the anti-Christ attacks. The prayers lead us to a kind of life that cannot be grasped by human effort. It must be born in us through the work of the Holy Spirit. And, from what we gain from Paul, we see these Kingdom principles must come about in us in answer to prayer, earnest prayers, the kind that will not give up till the answers have come.

Even at the risk of being too repetitious, we want to look at the preceding matters once again to see them as though we haven’t seen them before. We want them to break forth in our hearts with a fresh impact on our understanding, on our faith and on our commitment ...to the Kingdom of Christ and of God —Ephesians 5:5.

With regard to the Kingdom I want to make some quick observation. In all the four Gospels in only two verses does the Lord Jesus mention the Church (Matthew 16:18 and 18:17). There are well over a hundred verses where the Kingdom is mentioned. All the ministers of the Book of Acts proclaimed the Kingdom of God as a present reality.

When meeting for the last time with the elders from the church in Ephesus, Paul made a revealing statement. And now, behold, I know that ye all, among whom I have gone preaching (from kerusso, “heralding”) the Kingdom of God, shall see my face no more—Act 20:25. From there he went on to Jerusalem, was soon arrested and taken to Rome where he spent his last good years in prison, from whence he wrote what we’re studying.

Some teach that Acts describes the closing-out period of the Kingdom but we find Paul in the very last verse still ...preaching the kingdom of God (Acts 28:31). It was from this latter period of his life that Paul wrote the Epistles from which we take the main Scriptures of this article. Indeed, at the heart of each Epistle, written to Gentile believers, we find the Kingdom of God and those things which concern the Lord Jesus Christ.

Though Paul made little use of the word "kingdom" in the Epistles, from Acts we discover how it was at the heart of his ministry. Perceiving this in the heart of Paul, we can easily find the principles of Kingdom life throughout the Epistles.

BEFORE WE LOOK AGAIN at the prayers recorded in three of the Letters Paul wrote from jail—Ephesians and Philippians, and then Colossians—we should take note of something to be seen regarding them in the Greek, the language of the early New Testament. There we find Paul emphasized the points of his praying by use, seven times, of the Greek word hína. When I saw his repeated use of this word, I recognized that at each use there was a significant point of request regarding the rule of God. In its simplest state hína means "in order that." Observing the prayers, we can easily see how Paul was making precise and definite petitions in prayer "in order that" the people for whom he was praying might become ready for their function with Christ in His Kingdom.

There is something else to be observed in the Greek text. Many of the Verb forms Paul used, as he was telling about praying, lent emphasis and finality to his requests. These points have sometimes been weakened in the translations, but they are distinct in the Original. Paul made frequent use of the Greek Aorist Tense form of certain Verbs to emphasize a completed purpose toward which he was praying. At other times, he used the Perfect Tense form to emphasize the completion of some action which left behind it a result that continued on. What was so of the way Paul prayed in his day still pertains to our day. In other words, as Paul prayed then, we are learning to pray now, but with an even greater urgency upon our petitions because of “the never ending flight of future days.”* { John Milton (1608-1674) Paradise Lost ]

But, there is yet to come an era of greater Kingdom manifestation. It is for us who live closer to the closing of the age—the same age of which Paul was a part—to become more greatly aware of the reign of the Lord Jesus Christ. It is quite possible, even probable, that one of the generations now living will be inhabiting the earth when our Lord returns. Paul speaks of these in I Thessalonians 4:15 as “we which are alive and remain unto the coming of the Lord.” Paul’s prayers reached toward Heaven’s Kingdom, drawing it into lives of believers then. We have learned that Heaven’s Kingdom has had, and still has, its powerful effect in the earth. But it will be greater as the time of the end approaches.

Since it is time for us to get our lives into line with what is right for Heaven’s Kingdom on earth, we want to look at the seven afore mentioned prayers again. They point us to the only place in which we can be certain of protection, provision and righteousness in the time of trouble. We could be seeing the trouble looming now on the horizon, perhaps in greater measure than most of us have ever seen.

The prayers also work toward making us acceptable to Christ in His judgment of those who will stand with Him in the Kingdom.

We quote the prayers here from the commonly used King James Version. Instead of breaking them down as we have in the past into twelve petitions, we will consider them as they are marked by the use, seven times, of the Greek word hína, always translated that. Not every “that” we come upon, however, comes from hína. Some of the prayers are complex but the Holy Spirit will help bring them over into our understanding. We remember, they are not surface prayers. They go deep in their quest for the qualities and values that answer the demands of God’s Kingdom as it spreads throughout the earth.

THE FIRST Scriptural passage where Paul makes use of the Greek word hína to introduce his Kingdom prayers presents us with the fourfold objective that we become settled in the knowledge that will make us useful in God’s Kingdom.

...That We Become Settled in the Knowledge that
Will Make Us Useful in God’s Kingdom

The words may give are from an Aorist form of the Greek Verb dídomi. It means "that He might give to you, in a way that is precise and complete." It is a spirit of wisdom and revelation that is to be given in full measure. The revelation to be given is that full disclosure of truth and instruction necessary for everyone who will function in God’s Kingdom, both in its inception as it settles in the earth under the wisdom from above, and as it spreads abroad, displacing all the former corrupt administrations of mankind with the forms of wisdom that are not from above.

Knowledge is from the Greek epignosis, meaning "full knowledge" or "acknowledgment." This is part of the wisdom and revelation come initially by an acknowledgment of Christ Jesus. A continuing acknowledgment of Him leads to a continuing release of wisdom and revelation, all with the breath of eternity in them. This comes as Heaven’s Kingdom is spread and settled throughout the earth. In the age to come, what was once known only in the heavenlies becomes known over all the globe. What a day that will be!

In verse 18, being enlightened is from a Perfect form of the Verb photízo. As it occurs here, it means "having come to a place of enlightenment which remains with you." The enlightenment is that which has come to the understanding, the part in us that can grasp truth and make it applicable in life.

The words that ye may know are from a Perfect form of the Verb oída, meaning "that you may come to a place of instinctive knowledge where you remain, so you can continue in your knowing." Take note of the word what as it is used three times in describing what is to be born in the eyes of our understanding. The manner in which the word oída occurs makes it clear exactly what it is that is to become firm, that is, fixed, in our understanding as we are being made ready for our usefulness in the Kingdom.

First, we are to know what is the hope of God’s calling upon our lives as we are being made ready for His Kingdom.

Second, we are to know what is the riches of the glory of His inheritance in us as we are made ready for our usefulness in His Kingdom.

Third, we are to know what is the exceeding great power released toward us—out of the power of Christ’s resurrection—for our functioning usefulness in God’s Kingdom.

From this powerful prayer we are drawn into the Kingdom of God and of Christ as it becomes the operating form of Government on earth, displacing the corrupted government that has evolved under the leadership of man. The government of man has become corrupt because of the infusion of the satanic principle introduced by the serpent into the lives of our Parents in Eden (Genesis 3:1-13).

...That the Government of Our Inner Man
Will Come into Line with the Government of Christ

THE SECOND passage in this Epistle where Paul makes use of the Greek word hína directs us toward praying that the government of our inner man will come into line with the Government of Christ. In this passage we find the word hína three times, each one pointing to a significant Kingdom principle that we take up in our praying.

In verse 16, the words that He would grant are from the Aorist form of the Verb dídomi, which means simply "to give." Being in the Aorist form makes it mean: "that He would give it to you once and for all.” The resource from which He would give is the abundant wealth of His glory. This is an unimaginable, limitless resource from which can come all that is necessary to set up an inner government proper for any son or daughter of God’s Kingdom. This is an amazingly powerful request. We have devoted part four of the preceding four volumes of this series to this Kingdom prayer

The words to be strengthened are from an Aorist form of the Verb krataióo. This word relates to the setting up of a government, in the sense of taking control and establishing a new rule. I feel justified in translating the prayer as: "that you may be governed with might, that is, with enabling power (dúnamis, the power of ability, sometimes meaning “miracle”), by His Spirit at work one’s inner man.” The dúnamis by which one’s inner man is to be governed is that same power that worked in the tomb to set Christ free from the government of death.

In verse 17 we see the result of our inner man coming under this new order. It is that Christ that Christ may dwell in your hearts by faith. The words may dwell are from an Aorist form of katoikéo. In a simple manner this means "to settle in; to inhabit, so as to always be present." Thus, the intent of our inner man being brought under the government of God’s Kingdom is so Christ may have a proper dwelling. Since the words may dwell come to usin their Aorist form, we may rightly conclude that, not only can the dwelling place be acceptable, it can also be permanent. It is for this that we pray. And, it is for obtaining this that we have been given faith.

The latter part of verse 17 is, to me, one of the most awesome string of words in the whole Epistle. It starts with in agape, ”in love”. This is the ground in which some certain roots are to grow, but not only to grow, but to have roots so firm and strong there is no thought, or hope, of their ever being uprooted.

The words being rooted and grounded are both from Perfect Passive Participle forms of Greek word that are too important for us to overlook. The first, being rooted, is from errízomai, meaning “to be strengthened with roots; to be firmly fixed.” The word grounded is from themelióo, ”to be established on a firm and unwavering foundation.” Both words have become the objects of actions that fixed them in positions from which they shall not be moved.

“Being rooted in love” gives us the astounding picture of a plant with roots drawing sustenance from the remarkable ground of agape love, the kind of love that was not known in the world until Jesus introduced it, bringing it from the heavenlies. “Grounded” gives us the picture of a building on so firm a foundation that not even “the perfect storm” can dismantle it or blow one part from its structure. It is from the same word Jesus used when He told of that house being founded on the rock. He said, And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock (tethemelioto gar epi teen petran—”for its foundation, it had been established upon the Rock”)—Matthew 7:25.

The love on which the life of a saint is founded is more stable and lasting than that of any rock ever found originating in the world. Drawing a soul to know this as a certainty, of course, leaves much work for the intercessor.

The string of words closing Ephesians 3:17 and moving into verse 18 are nothing short of amazing. That is, amazement is what came over my soul when I began seeing the depth of Paul’s statement. I don’t know if I can convey what I saw and felt, or not. But, let’s try. Just see this: ...that ye being rooted and grounded in love, may be able to comprehend…

When I saw those words, I saw what amounted to a vision. I could see the life of a saint with strong roots running down into the rich soil of love. I could see the saint growing stronger because the nutrients of love those roots were gaining were coming up into them, giving them that substance of God’s Love. As I watched, I could also see the saints like buildings founded on firm foundations, with strong winds and waves beating against them, with never even a shutter on a window being shaken. The saints were secure. As I watched, I could see one of the saints was myself. I knew well it was love that brought me there to be planted and nourished and to be kept solid and unmoved. With many others, I was waiting for the Day of the Lord.

Then, I saw the same nourishments and the same foundations are there in the Scriptures for all the saints. They are there even for those who aren’t yet saints, but with a firm hope that the grace of God shall make them into saints.

The words may be able in verse 17 are from an Aorist form of the Verb ischúo. It’s is one of the Ephesians 1:19 words relating to the power of Christ’s Resurrection. We may call it the "muscle power" of the Resurrection. In this present verse it means, "that you might have the inward strength and power of will necessary for the challenge before you." That challenge is that you might comprehend...the love of Christ.

To comprehend is from an Aorist form of the Verb katalambáno which means "to be eminently able to lay hold on something, so as to make whatever one grasps one’s own.” It means to understand what is coming, then to seize it and draw it to one’s self. Putting this word in the category of mental apprehension, we might well conclude that “comprehend” is a good interpretation for it. It would mean “to lay hold on something in your understanding, and not release it to any idea the world might try to present.”

Now, let’s take good note of what it is that we are to comprehend. It is the love of Christ. This is something from out of eternity, from the heavenlies. It is the kind of love Jesus introduced into the world, not known before He came, and demonstrated its meaning, but tested and proved by Him at the cross.

Two things become clear about agape love in this sentence. It must be reached after and caught like a fast flying ball. It’s point of origin, as it comes on toward us, is the cross where Jesus demonstrated its strength, its trustworthiness and its honor. Then, we are to hold on to it. The grammatical structure of the sentence demands that it be demonstrated in the way we live.

To know in Ephesians 3:19 is different from the knowing in verse 18 where it is an instinctive knowing, from the Verb, oida. In verse 19 the term “to know” makes reference to an acquired knowing, from the Verb ginosko. We are to come to the place where we know instinctively the things to which Ephesians 1:18,19 make their reference. But, since this love of Christ is beyond human comprehension, we must find instruction as to what it truly is in the love He demonstrated. We find it both in His teaching and in His actions.

Christ’s Love is so profound that our knowledge of it must be more than an instinctive knowing. He teaches us well what His kind of Love is. We find His first lesson in Matthew 5:44—But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.

This love goes beyond what could be taught in words. We find its demonstration in His actions. We see this in John 15:13—Greater love hath no man than this, that a man lay down his life for his friends. Love led Jesus to lay down His life for His friends. But what about His enemies? He answered this in Luke 6:27—But I say unto you which hear, Love your enemies, do good to them which hate you.

Now, in Ephesians 3 we find the word hína again in verse 19 ...and to know the love of Christ, which passeth (“surpasses”) knowledge that (“in order that,” from hína) ye might be filled with all the fullness of God. The amazement of this Love grows. We are learning it can only come to pass by the work of the Holy Spirit, and that comes in answer to the kind of prayer in which we’re engaging. It’s the kind of praying that keeps on asking, keeps on seeking and keeps on knocking at the door until the answer comes.

Simply put, and in a straightforward manner, Paul was petitioning God to know the Love that was manifested in Christ. The term that ye might be filled comes from an Aorist form of the Verb pleróo which means "to fill or to possess fully." Here it means "that you might come to your completion in being filled" with the Love that emanates from God.

Moving now into Philippians, we will take note of six principles of prayer before we go on to some others principles introduced by hína. These are several very practical examples from Paul that we may well apply to the way we might pray. We take note of these examples, numbering them as [1] through [6].

[1] I thank my God upon every remembrance of you—The principle of thanking God for those for whom we pray. It is helpful to post a prayer list where it may easily remind us of the individuals, or groups, for whom we make our commitment to pray on a regular basis. It is a good practice to go through the list and thank the Lord for each one on it. When we thank the Lord for any person, we are calling them into the healing presence of the Lord.

[2] ...always in every prayer of mine for you all making request with joy… The principle of making requests with joy, even for persons who are not in particularly joyful situations. No doubt this will often times call for the help of the Holy Spirit. Frequently, those for whom we pray bring with them some situation that drives joy away, making it difficult for us to pray for them with much faith. It is for times like this that we remember joy is a fruit of the Holy Spirit, not always the result of some natural condition or event. When we pray for someone whose life or situation lacks joy, we have the opportunity of releasing joy unto them. And, it is in times like this that we must open ourselves to know the faith of Christ.

[3] ...being confident of this very thing, that He which hath begun a good work in you will perform it until the Day of Jesus Christ: The principle of holding on to confidence while praying for others and while reaching toward the Day of Christ. Having confidence in another person causes us to develop confidence in ourselves. There is little that can bring us more joy than seeing God at work in the life of someone for whom we have begun to pray. This is an encouragement for us to continue praying. Praying for another person who is going through a continuing trial gives us the opportunity of stepping out of our own circle, making room for God to step in.

[4] ...even as it is meet (dikaios, upright; approved in the sight of God) for me to think this of you all, (for me “to have this frame of mind in behalf of all of you”), because I have you in my heart… The more one prays for others, the more it becomes a matter of the heart to continue praying for people, in increasing numbers. Let us take note in this verse 7 of the words to think and I have. Instead of making use of either the Aorist or Perfect form of the Verb, both of these are in the Present Tense form. This emphasizes that the action of both of them goes on and on. Thus, they lead us into the principle of praying without ceasing.

[5] For God is my record, how greatly I long after you all in the bowels of Jesus Christ. Here we come upon the principle of Christ taking over in us as we give ourselves to praying for others. That “I long after you all in the bowels of Jesus Christ” is a symbolic reference to the tender affections with which one holds others in prayer. In other words, it means, “I pursue you in prayer with the deep love of Christ.” The term bowels,” splagch’non, is a term used as a symbolic reference to one’s tender affections toward others.

[6] that ye may approve things that are excellent. Here we come upon the principle of examining matters well to determine the values toward which our prayers are reaching. The word aprove is from dokimadzo, which means “to examine, or to put matters to the test to determine their worth.” Paul was praying that a good spiritual quality would be established in the lives of the saints for whom he held his deep concern.

We continue now to make note of the little word hína as we continue on in the prayers of Philippians. We will discover two distinct prayers that Paul emphasized by use of this little word.We recall it is a word he used to introduce matters for which he was praying. It means “that” or “in order that.” We saw it six times in the two Ephesians prayers—Eph 1:15-19 and Eph 3:14-19. Now, in Philippians there are two more to take our attention.

The particular prayers in Philippians are in chapter 1:9—And this I pray, that (hína) your love may abound yet more and more in knowledge and in all judgment; 10 That (from hína) ye may approve things that are excellent; that ye may be sincere and without offence till the day of Christ.

The word knowledge in verse 9 comes to us from epignósis, meaning "full knowledge or acknowledgment." The meaning of this prayer, more precisely, would be that one’s love might overflow in all perception and moral discernment. The Greek word paV means “all.” The word aisqhsiV means "spiritual perception; or moral discernment.”

Paul is leading us to pray for a Love that reaches into the eternity of God and holds within itself a fullness that will always exceed the comprehension of one’s understanding. The increase of this love within the heart of a saint will lead to a proper acknowledgement in all matters pertaining to God’s Kingdom.

This is so one may approve, from the Greek dokimázo, which means "to prove something by examination" so as to determine whether some one, or something, is genuine, or not. Thus, the prayer is that we, with love, may always have the spiritual capacity to examine a matter thoroughly and determine what is the more excellent way for the one for whom we are praying.

The supplication of this prayer reaches toward one gaining admittance, past the judgment of Christ, into His eternal Kingdom. As we proceed on into Philippians 1:10, we come upon another supplication beginning with hína. In this prayer, we go on with the supplication ...that one may be sincere and without offence till the day of Christ. This passage is rich and full, even though it is brief. The term may be is from a Present form of the simple Verb eími which means, simply, "to be." The prayer is reaching toward what one is in the essence of their being. Without ceasing, we are to be sincere and without offense.

The word sincere comes from the Greek eilikrines,which means “to be found pure when unfolded and examined by the sun's light.”

We come now to the final objective in our praying as we make use of Paul’s Prison Epistle prayers. We want to remain aware that these prayers work toward saints being made ready to face the trials of the final days and to come through them as victors as we approach the Day of Christ. Prior to this and through the years, we have examined these prayers in a series of booklets whose purpose it has been to call forth this company of saints who will inherit the Kingdom with the Lord Jesus Christ.

The end design and purpose guiding us is to become worthy of Christ’s Kingdom as this age approaches its culmination. And that we become equipped to withstand the deceptions, enticements, encroachments and attacks of the spirits of anti-Christ as they move in upon us in these latter days.

It is quite possible that we are the generation who will be called into the front lines of the battles raging with the spirits of the anti-Christ. Already in this American nation, as well as on battle fronts around the world, the stage is being set. The tactics of the enemy are both fierce and subtle.

More than many might realize, it is in these prayers we are gaining from Paul’s Prison Epistles that we are coming very close to praying in the will our heavenly Father has laid out for us as we are approaching that Day so dreaded and despised by the anti-God forces. These prayers have been at work since God’s Anointed One returned to the right hand of His Father and the Holy Spirit was dispatched into the world to prepare the saints for their end-time role.

The final supplication of the series of prayers laid out in these three Prison Epistles—Ephesians, Philippians and Colossians—comes in Colossians 1:9. It is that ye might be filled with the knowledge of His will in all wisdom and spiritual understanding.

Here we have number 7 in the list of Paul’s use of the word hína, that strong little word that introduces us to the important points in the prayers of preparation. They are prayers that work toward making us ready for our place in God’s Kingdom. It is from this point that we move on unto the saints’ transferal into His Kingdom.

The supplication of this prayer flows entirely out of ...that ye might be filled. This is the same word we found in Ephesians 3:19. There it was ...that ye might be filled with all the fullness of God. Here in Colossians 1:9 it is ...that ye might be filled with the knowledge of His will.

Even though this next verse begins with that, it is from a different grammatical structure than in former places where we observed the word hína.

In the preceding verse 10 we came upon the word acknowledgement as we have interpreted the Greek word epignosis. In the King James Version, this word is nearly always translated “knowledge.” There are other words meaning “knowledge,” however. One of them is simply gnosis. With the added prefix, epi, it is strengthened to give it the meaning of “full knowledge,” or “acknowledgment.” There is quite a difference between the meaning of the two words. We have often pointed this out.

The prayer at this point is "that we might come to a completion in our acknowledgment of what God wants.” It is time now for this to become settled within our hearts. There is little time—perhaps no more time—for us to reconsider what may be God’s ordained desire for us. Indeed, it is time for the matter of what He wants for all His saints to become settled within our hearts. True, there may yet arise the need for our understanding to grasp it all. The details of the counsel of His will most probably remain yet in the shadows of our understanding for many of us. That’s all right. What is important now is that we trust Him in the way He is taking us. He is bringing us to the place where never again will there be the need about what matters to be brought to the attention of our hearts. This is because it is our heart that He is requesting access to now. For most true believers He is already receiving that part of our inner most being.

There is yet an expansion for our praying, however. It, is that we might walk worthy of the Lord unto all pleasing. In one sense this is settled for most of us, but the truth of the matter is that what we’re being led to pray about reaches into eternity. Certainly, it is our understanding that has difficulty reaching there.

The Greek language has an Aorist Verb tense that as far as I know doesn’t occur in any other language. It defines the action of a Verb in a distinctively different way from that of other languages. A Verb in its Aorist tense quite simply means its action is brought to a completion, never more to be recalled. It is known as punctiliar action—that is, it is performed at one point in time. It is a finished work, needing nothing more to bring it to completion.

The words might walk are from an Aorist Verb form. This would indicate that our walk, that is, our manner of life, is to become a settled matter with no straying from the path. This will bring us into the state of being always pleasing to the Lord and always bearing fruit for His Kingdom. The acknowledgment of Him as the Lord of our life can only increase, I think, throughout eternity. This is because He is an eternal Being Who continues calling forth in us an obedience that can only come into its fullness once we have entered the eternal realm the redemption through Christ Jesus has opened for us.

The words strengthened with all might begin defining for us what becomes ours as we walk according to the counsel of His Own will. The outflow of this is that we will be "empowered," from dunámei, "with all power," from dunamoumenoi." Both words point to the enabling power brought into us by the Spirit of God. All this leads to the following wonderful qualities of Kingdom life: Patience, the ability to endure hardship, affliction, long-suffering, the ability to put up with people who cause grief, and joyfulness. These are our rewards in the Kingdom.

Let us not even belabor this final point, but let us see it clearly. The Lord has transferred us from the authority of spiritual darkness into the Kingdom of His dear Son. We will add this point, however: It is the wicked one himself who has held the dominion in this realm of spiritual darkness from which the Lord has delivered us.