DOES LADY JUSTICE BLASPHEME THE FORM OF GOD?

1Cor.12:28

“So then, these graces are appointed under God in the church: first as apostles, second prophets, third teachers, after these, powers, then gifts of medicinal powers, helps, administrations, various ethnic languages.” (mast)

We come now to the visible order of the dependence of the graces in the visible representation of the invisible power of the independent Spirit in the life of the body of Christ. See Romans 1:18-21; 2Thess.2:3-7.

Therefore, recognize the middle voice of the verb that sets the visible graces apart in the masculine or feminine form of their visible description in the visible order of authority (in the church). Also, remember to set apart the order of the descriptive parts in how they serve the feminine powers, particularly those powers that serve as the mouth of God, according to their own graces. See Revelation 21:16 as to how this authority is properly and equally distributed as the apostles are its foundation and 1Timothy 3:15; Revelation 3:12 as the church is erected as the support and pillar of the truth that makes all sides of Christ’s bride equal to the heavenly image with Christ as the pre-eminent standard on top (Rev.21:17; Col.1:15-18; 2Cor.3:18).

Now, how do we address the middle voice of the verb as though the accusative graces are acting upon God? The relative pronoun “these” [hous] is accusative of the verb “appointed” [etheto], but this appears as “So then, these are appointed God in the church: . . .” Is Paul telling us that the graces, the antecedent of “these,” are God in their individual parts? No, because they are graces acting upon themselves under God according to the middle voice of the verb, but Paul has already established that the Spirit, which is God, acts independently of the graces for this internal action. So this is God working in the graces to act upon Himself (Jn.3:6-8; Phil.2:12-13).

Therefore, the graces are only graces as they are exercised in the life of God. Outside of God, they are a judgment (2Tim.4:1-5; James 2:10-13; Heb.10:26-31). Therefore, the graces are for the inheritance of the Son as God is acting upon Himself by His use of the graces (1Jn.2:25; Jn.6:54; 12:50; 17:3). This is life inside the body of Christ through these graces (Jn.4:21-24; 6:40). Therefore, when we come to the text in 2 Thessalonians 2:4, the NKJV translators have it properly rendered already. These things truly are “called” God as they are life (in God) (Eph.4:17-19 with emphasis on v.18). Therefore, it will be the climatic son of perdition who opposes the graces and exalts himself above them, and in judgment over them to order them as he wills as the mark of his perdition (Rev.13:2, 4-10, 16-18; 17:7-18). This presently applies to the Roman Catholic Pope who “appoints” himself over these things to the church, but, in that day and hour, this blasphemy will be appointed over the whole world (1Jn.2:18; Rev.3:10-13).

However, this text makes clear the order of apostolic authority and the succession of those graces which follow their order of appointment (Mk.16:20; 1Cor.14:36-37). Therefore, since the apostolic and prophetic word is confirmed (2Pet.1:16-21), the grace of [that] apostolic authority only continues as a grace through their established Word (2Pet.3:1-2, 15-16; Jn.12:47-48; 17:6-8, 14, 20-26). Therefore, anyone who declares himself on equal grounds of apostolic authority is apostate and should be immediately treated as disqualified from the speaking graces (Col.1:12). That heretic, whoever he is, or shall be, presently stands as a representative of an apostate church, expelled from these graces (in the church) (1Jn.2:18-19; Gal.5:10).

Therefore, by way of application, in submission to the accusative graces of the middle voice of the verb, it was the apostles that appointed the prophets/preachers and teachers of the succeeding generation as they are made to continue by these graces through the addition of members to that mystical body (Matt.16:16-19; Rev.1:4-6; 5:8-10; 1Pet.2:9-10), but the days are coming whereby those false teachers shall be exalted above the appointed prophets of the Word at the design of the powers that are without the grace of life in God (i.e., eternal life) (1Jn.2:18-19; 2Tim.4:1-5; 1Cor.11:17-20; Rev.11:1-10 with emphasis on v.10).

Now, all these graces of the mouth of God are in the masculine plural, which means that the men have equal authority in these particular and individual appointments of grace, as they are under only one Head over them in their delegated degrees of authority in the graces acting upon (the life of the church). Paul established that at the beginning of chapter 11 to the Corinthians as the foundation of the signs of the visible church, to which these graces are given (Tit.1:5). They are not given to the world to function as life in that sense (Rom.8:1-11). Therefore as the Spirit and the Word serve the headship of Christ over the church (1Cor.11:3, 7-11), these graces will function properly according to their appointed order of authority (in the church) (2Cor.3:17; 1Cor.14:29-33; Jn.8:12; 9:5; Matt.5:14), which is the life of the living God for the world (Jn.3:36; 1Jn.1:1-4; 2:20, 23-27; 5:12-13; Heb.4:12-13; Rom.10:14-17; 1Tim.4:10).

Now, as these graces of authority are all masculine, the descriptions are feminine and serve “the form” of God’s mouthpiece (Rom.6:17), meaning each grace is under God, the Spirit, as the independent distributor of this order in the church (Acts 16:6-10; Jn.3:6-8; 1Cor.14:29-40). Therefore, when “this order” disappears in the visible church (2Tim.3:1, 5 with emphasis on the feminine form in v.5), a membership demonstrates that she is under judgment (Rev.2:18-3:6, 14-22). A prime image of the example of this is “lady justice” blindly holding the scales in the American courts (Matt.15:13-14). This popular form of worship reveals the present spiritual condition of the churches in the nation as they have followed this image and likeness in the literal rooms of the human courts (1Cor.6:1-11 with emphasis on v.4). Therefore, [that] life that is visibly observed in the mirror of the nation demonstrates that the light and life in the visible church is diminishing. This divine order is disrupted, and her prophets are despised and rejected (1Thess.5:12-22 with emphasis on vs.19-20).

Therefore, as we come to “the powers,” which are most likely translated miracles in your English Bible, we find the noun powers [dynameis] rendered in the feminine form, meaning these directly underline the graces that serve as the mouth of God. These powers are not distinctly separate from the church as the para-church mercies are, which I will try to address later. What unites these to the speaking graces, though under them in authority, is the adverb after [epeita], which is the antecedent conjunction of the relative pronoun these [hous]. Therefore, in order of responsibility (Gal.6:10), they are to support the life of the mouth of God before they support those neutered “powers” that minister outside the life of the body (Rom.14:16), such as those “pro-life” mercy ministries (Rom.12:4-8), yet in support of the life of the body as they are named among the life of the body of Christ (1Cor.1:2-3; 2Tim.2:19-22).

Again, notice the accusative in conjunction with her antecedent by which this grace “affects” or “appoints” the graces of the mouth of God according to the middle voice of the verb [etheto]. Therefore, the term “powers” is not given a special description here as these underline the mouth of God in order of support. In other words, these powers come under the authority of the Word’s teaching, but they do not have to subject their ministry (in function) to the function of the mouth of God as the following adverb then [eita] neuters their medicinal support from the action of the mouthpiece, which are the speaking graces (Rom.14:23; 15:7, 14-17; 1Cor.10:23-31).

Therefore, the gifts of the medicinal powers are neutered (in function) from the functional mouthpieces of the graces of the Word of God. They will give their own account according to the measure of their gift (2Cor.5:9-11), but this doesn’t mean they are free to exercise their gift apart from being subject to the mouth of God to learn how that gift should be exercised and administrated (2Cor.5:12-14), which is to accord with sound doctrine so that they may test themselves to show they are practicing sound medicine (2Tim.4:3; Tit.1:9, 15-2:10). Examples of the medicinal powers would be the works of doctors, hospitals, and various types of clinics that confess the name of Christ as a grace of the Spirit for the life of the church, but they are not exclusive to the church (1Tim.6:17-21; Acts 10:38; Lk.6:31-33; 17:11-19). The civil government would also fall under this category among those who profess to represent the church and her Christ in such a civil sphere of representative authority (Rom.2:22; 13:4).

Now also the descriptive powers, such as helps, administrations, and various ethnic languages, are all given first in support to the mouthpieces of God (in the church), but they are not neutered as the medical powers are in their inclusive function; therefore, their function is more of the diaconate role to the whole church in her hospitality of all the graces (Acts 6:1-7; 1Tim.3:8-13; Phil.1:1-2). But they are also free to serve those powers neutered from the function of the service to the mouthpieces of the church (2Cor.3:17; 1Tim.5:3-18).