Doctrine of Heavenly Citizenship (Politeuma Metaphor)

July 18, 2010

Doctrine of Heavenly Citizenship (Politeuma Metaphor)

Definition and Description
The Politeuma Metaphor is related to the uniqueness of the Church Age and the Christian’s
responsibility to grow to spiritual maturity and become an Invisible Hero with an invisible
impact on human history. Heaven is the source of the Church Age believer’s politeuma. In the
metaphor, the foreign land is the world in which we live as born-again believers. Rome always
set up the colony hence, heaven sets up the Royal Family of God. The 3rd heaven (the abode of
God) is analogous to the metaphor Rome while on earth is the locale of the politeuma. Bornagain
believers are a special privileged group as members of the Royal Family of God. The
Royal Family has the privilege and opportunity to utilize privileges that no unbeliever has.
Church Age believers are a colony on earth. Church Age believers live on earth with all the
privileges of heaven. The Church Age believer is a privileged person because of his politeuma in
The word polis, attested from Mycenaean Greek is perhaps derived from an Indo-Germanic
root meaning to fill. This may suggest the polis as a filled-in wall which served as a fortress and
refuge. As early as Homer ptolis and its lengthened form ptoliethron meant a city, state, and
polites a citizen.
The polis in classical Greek referred to the political or economic center of a district, or citystate.
Politeuomai means to be a citizen, live as a citizen, to administer the state, and conduct
public affairs. The abstract noun politeia means citizen’s rights, life of a citizen, his part in the
life of the state, the condition or way of life of citizenship, and also civil policy, constitution, the
state. The closely related noun politeuma had originally the same meaning. It was then used for
individual political acts, measures or intrigues; in Aristotle for government, constitution, and
also acts or branches of public administration. Later still the word meant political
commonwealth, the state generally, and less frequently, citizen’s rights.
In the Hellenistic period colonies abroad with established political constitutions are also so
described. Polites is a member of a city or state, or the inhabitant of a country or district. The
polites has all the rights and privileges of a citizen participating in the ekklesia, “the assembly.”
Sumpolites denotes a fellow citizen. Politeia signifies the relation in which a citizen stands to the
state, the condition of a citizen, citizenship. The noun politeuma signifies the condition, or life,
of a citizen, citizenship. It was used in classical Greek from the 5th century B.C. onward of
various acts, departments, and functions of government. It was used of the business of
government, the administration of government, and the policy of government both local and
foreign. Aristotle employed it in his work Politics for the government, those who hold political
power or who hold a share in it.
From the time of the 3rd century B.C. politeuma also meant citizenship. Politeuma was
frequently used to designate a corporate body of citizens, a colony of foreigners who are
residents in a foreign city while their citizenship and allegiance is elsewhere. The -ma suffix
denotes the result of an action therefore in this case the result of the verb which gives us this
verb politeuomai.
The verb politeuomai is frequently used in the middle voice and appeared first in Thucydides
in the 5th century B.C. It signified, metaphorically, conduct characteristic of citizenship.
Politeuomai means “to be a citizen, to live as a citizen, to act as a citizen by taking part in
political life, to show public spirit, to administer the state.” The verb politeuomai means “to
conduct oneself with proper reference to one’s obligations in relationship to others, as part of
some community, thus to live, to conduct one’s life, to live in relation to others.” It meant “to
behave as a citizen; to avail one’s self of or recognize the laws, to conduct one’s self as pledged
to some law of life.” It means “to have one’s citizenship, to have one’s home, to lead one’s life
according to privilege.”
Politeuomai does not occur in the canonical LXX except in the additions to Esther appended
to 8:12. It does not occur in 2-4 Maccabees where it always means to live or conduct one’s life,
to live life in accord with the law of God and the religious traditions of one’s forbearers.
The verb politeuomai appears twice in the NT (Acts 23:1; Phil. 1:27). The noun politeuma is
a hapax legomenon (Phil. 3:20). The noun polites is found 4 times in the NT (Luke 15:15; 19:14;
Acts 21:39; Heb. 8:11). The noun politeia appears twice in the NT (Acts 22:28; Eph. 2:12). The
noun politarches is found twice in the NT (Acts 17:6, 8). The noun polis appears approximately
160 times in the NT. The noun sumpolites is a hapax legomenon (Eph. 2:19). The noun
politeuma was used in reference to the believer’s heavenly citizenship. The verb politeuomai was
used in reference to the believer’s conduct as a citizen of heaven.
Late in the 5th century B.C. in Greece, the word politeuma was used for individual political
acts or dealings. Eventually it came to mean “constitution, state, commonwealth.” It meant
privileges that belong to citizens. The word was used in the golden age of Pericles. Attica was
the poor part of Greece and was famous for olive oil and arts. Silver was discovered and silver
mines belonged to the state. Every Athenian citizen received an equal share from the silver
mines every year and had same privilege as politeuma. The Athenians shut down this citizenship
at 30,000 people. The Aeolians, Boetians and Spartans and other Dorian groups were poor.
Politeuma was used of a new system of Greek colonization in Athens a couple of hundred
years before the time of writing. When the Athenians defeated the Boetians and their allies the
Calsidiens, they took possession of part of the land called Kelcis, and took the best part and
called it the Celonstine plain. A very famous Athenian statesman named Cleisthenes divided the
land 4000 lots, big lots, called kleros. He settled a corresponding number of Athenians there and
these Athenian citizens were very disturbed that moving to this lot might mean that they would
lose the privileges of their citizenship. They asked Cleisthenes about this matter and he said no
that they would not lose their rights and privileges as citizens and therefore invented a new
system of colonization to send people into a foreign land retaining all of the privileges of their
Herodotus later called these settlers, kleroi, and “allotment people.” Eventually that word
died out and a new word took its place. Cleisthenes is regarded as the founder of Athenian
democracy, serving as chief archon of the city-state from 525-524 B.C. Cleisthenes successfully
allied himself with the Popular Assembly against the nobles and imposed democratic reform.
Perhaps his most important innovation was the basing of individual political responsibility on
citizenship of a place rather than on membership in a clan. He persuaded the people to change
the basis of political organization from the family, clan and phratry (kinship group) to the
locality. Public rights and duties would depend on membership of a deme, or township, which
kept its own register of citizens and elected its own officials. The citizen would no longer be
known only by his father’s name but also or alone by the name of his deme. When the whole
system of Cleisthenes was finally put together it was called by 2 words: (1) Politeia (2)
Politeuma was “having the status to live in a foreign country but to have the status, the
rights, and the privileges of the citizenship of your home country.” During the Hellenistic period,
politeuma was used for citizens living in a foreign country in a colony who retained their
national citizenship and political privileges pertaining to that citizenship. Alexander the Great
had a policy of interfusion and mixture of the races he conquered and this resulted in the loss of
national identity apart from what Alexander called politeuma. So it came down to Roman times
through Alexander, therefore the Jews from Alexander for example were called politeuma by
Josephus and Arian Dydimus of Alexandria, the famous Stoic philosopher. In Crete, district of
Arseno (sister of Cleopatra) there was a Roman colony called politeuma. Idomeans living in
Memphis in Egypt had politeuma. These politeumati are not private associations but they were
publicly recognized national groups living away from home and under the laws, rights and
privileges of the mother country.
Paul in his day was a Roman citizen. The Roman’s took this from the Greek and called it
civitas which was the same principle Cleisthenes had invented some 600 or 700 years before.
Politeuma: The rights, the privileges in the status of citizenship of a free state. A corporate
body of citizen’s resident in a foreign country but under the laws of their homeland. One of the
interesting systems for acquiring Roman citizenship was the autocratic grant of citizenship to
slaves who had been freed. It was done with great formality. Touching of the lictor’s rod called
Vindicta. Done in the presence of Magistrate. Enrolled immediately in census list of citizens with
master’s approval. Imperial policy meant Emperor could grant citizenship that princes of another
country if he desired. Rights of Roman citizens were required in different ways: (1) Birth
(Roman parents). (2) Legislative extension. (3) 25 years of military service in Roman army. (4)
Manumission from slavery. (5) Purchase of citizenship (million dollars in today’s money). (6)
Imperial policy of granting citizens who did well in Roman Empire in some way.
There were 6 famous Romans who extended Roman citizenship beyond original group: (1)
Gaius Gracchus (Republic). (2) Livius Drussus. (3) Gaius Julius Caesar (more than anyone)
(49-44 B.C.). (4) Emperor Claudius (41-54 A.D.). (5) Vespasian (69-79 A.D.). (6) Emperor
Hadrian (117-138 A.D.).
Politeuma in Paul’s day meant a Roman colony in a foreign land. It meant the rights,
privileges of Roman citizens in Roman colony.
Eph 2:14-22, “For He Himself is our peace, who made both groups into one and broke
down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the
Law of commandments contained in ordinances, so that in Himself He might make the
two into one new man, thus establishing peace, and might reconcile them both in one
body to God through the cross, by it having put to death the enmity. AND HE CAME
THOSE WHO WERE NEAR; for through Him we both have our access in one Spirit to
the Father. So then you are no longer strangers and aliens, but you are fellow citizens
with the saints, and are of God’s household, having been built on the foundation of the
apostles and prophets, Christ Jesus Himself being the corner stone, in whom the whole
building, being fitted together, is growing into a holy temple in the Lord, in whom you
also are being built together into a dwelling of God in the Spirit.”
Philippians 1:27, “Single-mindedly, continue conducting yourselves (as citizens of
heaven) in a manner worthy of the gospel of Christ. So that whether having come and
having seen all of you or being absent I might continue hearing the things concerning
all of you, that all of you are persevering by means of one Spirit, one soul.”
Philippians 3:20-21, “For our citizenship exists from eternity past in the realm of the
heavens, out from which also we ourselves at the present time are eagerly anticipating
as Savior, the Lord Jesus Christ who will cause our humiliating body to be outwardly
transformed to be identical in essence with His glorious body because of the power that
will enable Him to marshal all things created to Himself.”
Heb 11:8-12:1, “By faith Abraham, when he was called, obeyed by going out to a place
which he was to receive for an inheritance; and he went out, not knowing where he was
going. By faith he lived as an alien in the land of promise, as in a foreign land, dwelling
in tents with Isaac and Jacob, fellow heirs of the same promise; for he was looking for
the city which has foundations, whose architect and builder is God. By faith even Sarah
herself received ability to conceive, even beyond the proper time of life, since she
considered Him faithful who had promised. Therefore there was born even of one man,
and him as good as dead at that, as many descendants AS THE STARS OF HEAVEN
SEASHORE. All these died in faith, without receiving the promises, but having seen
them and having welcomed them from a distance, and having confessed that they were
strangers and exiles on the earth. For those who say such things make it clear that they
are seeking a country of their own. And indeed if they had been thinking of that
country from which they went out, they would have had opportunity to return. But as it
is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to
be called their God; for He has prepared a city for them. By faith Abraham, when he
was tested, offered up Isaac, and he who had received the promises was offering up his
only begotten son; it was he to whom it was said, “IN ISAAC YOUR DESCENDANTS
SHALL BE CALLED.” He considered that God is able to raise people even from the
dead, from which he also received him back as a type. By faith Isaac blessed Jacob and
Esau, even regarding things to come. By faith Jacob, as he was dying, blessed each of
the sons of Joseph, and worshiped, leaning on the top of his staff. By faith Joseph, when
he was dying, made mention of the exodus of the sons of Israel, and gave orders
concerning his bones. By faith Moses, when he was born, was hidden for three months
by his parents, because they saw he was a beautiful child; and they were not afraid of
the king’s edict. By faith Moses, when he had grown up, refused to be called the son of
Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God
than to enjoy the passing pleasures of sin, considering the reproach of Christ greater
riches than the treasures of Egypt; for he was looking to the reward. By faith he left
Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is unseen.
By faith he kept the Passover and the sprinkling of the blood, so that he who destroyed
the firstborn would not touch them. By faith they passed through the Red Sea as though
they were passing through dry land; and the Egyptians, when they attempted it, were
drowned. By faith the walls of Jericho fell down after they had been encircled for seven
days. By faith Rahab the harlot did not perish along with those who were disobedient,
after she had welcomed the spies in peace. And what more shall I say? For time will fail
me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets,
who by faith conquered kingdoms, performed acts of righteousness, obtained promises,
shut the mouths of lions, quenched the power of fire, escaped the edge of the sword,
from weakness were made strong, became mighty in war, put foreign armies to flight.
Women received back their dead by resurrection; and others were tortured, not
accepting their release, so that they might obtain a better resurrection; and others
experienced mockings and scourgings, yes, also chains and imprisonment. They were
stoned, they were sawn in two, they were tempted, they were put to death with the
sword; they went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated
(men of whom the world was not worthy), wandering in deserts and mountains and
caves and holes in the ground. And all these, having gained approval through their
faith, did not receive what was promised, because God had provided something better
for us, so that apart from us they would not be made perfect.”
History of Philippi
The apostle refers to the believer’s heavenly citizenship in 2 passages in the book of
Philippians. Philippians 1:27, “Single-mindedly, continue conducting yourselves (as citizens
of heaven) in a manner worthy of the gospel of Christ. So that whether having come and
having seen all of you or being absent I might continue hearing the things concerning all of
you, that all of you are persevering by means of one Spirit, one soul.” Philippians 3:20-21,
“For our citizenship exists from eternity past in the realm of the heavens, out from which
also we ourselves at the present time are eagerly anticipating as Savior, the Lord Jesus
Christ who will cause our humiliating body to be outwardly transformed to be identical in
essence with His glorious body because of the power that will enable Him to marshal all
things created to Himself.” Paul was addressing Roman citizens regarding their spiritual
citizenship in heaven. The Paul employs the verb politeuomai in Philippians 1:27 and the noun
politeuma in Philippians 3:20 which are terms the Philippian believers would be familiar with
since Philippi was a Roman politeuma.
The Philippians were Roman citizens so Paul use of these terms were a part of their frame of
reference. They would be able to identify with citizenship since the Philippians greatly valued
their Roman citizenship. Philippi is named after King Philip II. He took it from the Thracians
and gave it his own name in 356 B.C. It was situated about 9 miles from the Aegean Sea and
northwest of the island of Thasos. Philippi was situated near the eastern end of the Engatian
Road (via Egnatia) which was the major overland route traversing the Balkan Peninsula. It is
located in a broad flat plain and is surrounded by mountains. This broad flat plain extends
generally to the northwest. Today much of the area has been reclaimed, and the swamps now
yield both fruit and grain. To the south of Philippi lay its port city of Neapolis which is known
today as Kavalla and in medieval times as Christopolis. To the north are the foothills of the
Balkan highlands. To the east is Mount Orbelos and to the west Mount Pangaeum. Philippi was a
city of great strategic importance to the Greeks as well as the Romans by virtue of its being
surrounded by mountains on almost every side. It was very close to the sea and was near the
borders of Thrace. Gold was discovered at Mount Pangaeum, and the settlers from the island of
Thasos seized the area. The Thracians called the city Krenides which means “springs,” or
Philip II, the father of Alexander the Great, realized the importance of Krenides and captured
and rebuilt the city, renaming it Philippi. The Thracian settlers were driven out or were
incorporated into the large influx of Macedonian inhabitants. What made Philippi important was
not its mineral resources but its geographical and strategic location. It commanded the great high
road between Europe and Asia. It served as a gateway between the two continents of Asia and
Europe by virtue of its almost continuous mountain barrier which was depressed so as to form a
natural gateway. It was this advantageous position which led Philip to fortify the site and which
led Octavian to plant a Roman colony there.
Battles of Philippi
After the battle of Pynda in 168 B.C., Macedonia passed into the hands of the Romans who
in turn made it a Roman colony in 146 B.C. Aemilius Paullus, the Roman consul, divided
Macedonia into 4 major regions or districts according to the historian Livy (Livy xlv. 29).
Philippi was situated in the 1st district, whose capital became Amphipolis. By the time of
Caesar, Philippi had become a small settlement. Strabo says Philippi was a “small town.”
After assassination of Caesar in B.C. 44, a Civil War began in SPQR which had a great effect
on the future of Philippi as a city. Gaius Cassius Longimanus, the leader of the conspiracy and
an experience general took over the Roman province of Syria. During this Caesar’s nephew
Octavian and Marc Antony joined forces to deal with Civil War. They are called the 2nd
Triumvirate because it was made up of 3 men: (1) Octavius (2) Marc Antony (3) Lepidus.
The Civil War pitted Brutus and Cassius vs. Octavius and Antony. The former represented
those who were proponents for continuing the Republic while the latter represented those who
were proponents of a Principate. Philippi was also the site of the pivotal battle to determine the
future of the Roman Empire.
The 1st battle of Philippi took place on October 24th, 42 B.C. By a series of maneuvers,
these 2 great armies came near the ruins to what is called Philippi. Army of Octavian and Antony
numbered: (1) 85,000 infantry. (2) 13,000 cavalry. Army of Brutus and Cassius numbered: (1)
80,000 infantry. (2) 20,000 cavalry. This famous battle proved that Octavian was not a good
general and Brutus was the best general in the army of the Assassins. Brutus did a smart thing at
dawn and attacked the camp of Octavius and almost wiped him out. Octavius actually fled to the
ruins of Philippi. Marc Antony not knowing about this in the meantime attacked Cassius and
wiped him out. Cassius fled with part of his army and then he turned and attacked the camp of
Brutus. Brutus upon hearing that his camp had been attacked by Marc Antony thought all was
over, and stood near the ruins of Philippi and committed suicide and therefore the battle was
called a draw.
Both armies soon regrouped and on November 16th, the positions of the armies remained the
same. This time Antony attacked through a swamp performing a very famous single
envelopment on the left bank of Brutus. Octavian’s core acted as the pivot since Octavius was
not a good soldier. In the battle south of Philippi, Marc Antony with his famous march through
the swamps routed the Republican army under Brutus. Brutus managed to escape through parts
of 4 regions but he decided it wasn’t worth it and he committed suicide. Philippi therefore
became a Roman politeuma.
Roman Colony of Philippi
In honor of this victory Philippi was made a Roman colony and was named by Octavian
Colonia Victrix Philippensium. Octavian gave the town its notable title of Colonia Iulia Augusta
Philippensius, which appeared on coins. Philippi became a Roman colony primarily composed
therefore of the victorious veterans of the Civil War for many who fought in the battles of
Philippi received as rewards after retirement the land around Philippi. Philippi became a thriving
city and many veterans after 20 years of service with a pension moved to Philippi. Philippi
became sort of a colony for retired Roman soldiers of Marc Antony and Augustus. A Roman
colony had to be made up of Roman citizens. Octavian planted in Philippi a colony of Roman
veterans with farms attached, a military outpost and miniature of Rome itself and the language of
Philippi was Latin.
As a Roman colony, Philippi received many privileges that other cities in the empire did not
have. There was the freedom from taxation, scourging, freedom from arrest save in extreme
cases, and the right of appeal to the Emperor. Of all the privileges which this title conferred, the
possession of the “Italic right” (ius Italicum) was the most valuable. It meant that the colonists
enjoyed the same rights and privileges as if their land was on Italian soil.
Philippi became so great that every time that there was privilege to be granted to that part of
the country, the Philippians were always involved. If you lived in Philippi as a Roman citizen
you had no taxes for the rest of your life. Philippi was a Roman colony in a foreign country.
They could vote and were governed by their own senate and legislature. Philippi was in effect a
“little Rome” in itself. Hence, the Philippians had tremendous civic pride because of their
intimate attachment to Rome. Luke brings out the fact that the Philippians had great civic pride
in Acts (Acts 16:21). The Philippians took great pride in their Roman citizenship and Paul makes
allusions to it in this epistle with the use of words such as Philippenses. Official names are used
such as duoviri (Acts 16:21; 16:37), and “lictors” in Acts 16:35. Paul speaks of “citizenship” in
Philippians 1:27 and 3:20, a term which would have special appeal to the Philippians who took
great pride in their Roman citizenship. It truly was the “leading city of the district of
Macedonia” (Acts. 16:12). It was the principle town of its district by virtue of its privileges as a
Roman colony. The citizens of Philippi had good reason to claim that their large “colonial” city
was the leading city of the district of Macedonia for it was made so by the Emperor Octavian
Luke’s description of Philippi in Acts 16:12 is therefore an accurate one, prote tes meridos
tes Makedonias polis kolonia. It was the 1st city in the district of Macedonia by virtue of the
Imperial edict which proclaimed it a Roman colony. Philippi’s intimate relationship with Rome
made it the leading city of Macedonia. The inhabitants of nearby cities such as Thessalonica,
Amphipolis and Neapolis did not have privileges that the Philippians enjoyed for they were not
Roman colonies. Only Philippi could make the claim of being a Roman colony.
Roman Citizenship
The History of Rome is generally divided into 2 periods: (1) The Republic (2) The Empire
(Principate). During the Republican period a Roman citizen was technically one who had been
born or adopted into one of the 3 original tribes of Rome. In practice this meant all males above
15 years of age who were neither slaves nor aliens, and all aliens received a grant of Roman
citizenship. Roman citizenship was jealously guarded and highly prized during the Republican
period and at the onset of the Empire. It meant membership in the relatively small group that was
soon to rule the whole Mediterranean area. It brought immunity from legal torture or duress, and
the right of appeal from any official in the Empire to the Assembly-or, later, the Emperor-at
Rome. Obligations went with these privileges. The citizen, unless quite poor, was liable to
military service at call from his 16th to his 60th year and he could not hold political office until
he had served 10 years in the army. His political rights were so bound up with his military duties
that are most important voting was done as a member of his regiment, or century. The 1st person
in Roman law was the citizen. He was defined as anyone who had been accepted into a Roman
tribe by: (1) Birth (2) Adoption (3) Emancipation (4) Governmental grant. Within this franchise
were 3 grades: (1) Full citizens who enjoyed the 4-fold right of voting (ius suffragii), of holding
office (ius honorum), of marriage with a freeborn person (ius connubii), and of engaging in
commercial contracts protected by Roman law (ius commercii). (2) Citizens without sufferage
who had the rights of marriage and contract, but not voting or office. (3) Freedman who had the
rights of voting and contract, but not of marriage or office.
The full citizen had certain exclusive rights in private law: (1) The power of the father over
his children (patria potestas). (2) The power of the husband over his wife (manus). (3) The
power of an owner over his property, including slaves (dominium). (4) The power of a freeman
over another by contract (mancipium).
A kind of potential citizenship, called Latinitas or ius Latii, was conferred by Rome upon the
free inhabitants of favored towns and colonies, whereby they acquired the right of contract, but
not of intermarriage, with Romans, and their magistrates received full Roman citizenship upon
completing their terms of office. Each city of the Empire had its own citizens and conditions of
citizenship and by a unique tolerance a man might be a citizen and enjoy the civic rights of
several cities at once. The most precious privilege of a Roman citizen was the safeguarding of
his person, property, and rights by the law, and his immunity from torture or violence in the
trying of his case. The imperial period witnessed a large-scale spread of citizenship among
provincials who retained their foreign residence and nationality. The beginnings of this
development lay actually in the republican period when, as a consequence of a bloody rebellion
of Rome’s Italian allies (Social War, 90-88 B.C.), the citizens of the Italian cities received the
status of Roman citizens.
Under the Principate, citizenship was often given to outstanding men in provincial cities.
More important, it was regularly given to honorably discharged veterans of the army which then
consisted largely of non-citizens. The effect of this policy was a change in the character of
Roman citizenship. In theory, it was still conceived as that of the city of Rome, thereby retaining
some of its splendor, in actual fact, it became an Empire citizenship.
Heavenly Citizenship
Heaven is the source of the Church Age believer’s politeuma. What is literal for the Roman
citizens of Philippi is even more literal for the Church Age believers today as members of the
Royal Family of God. The Politeuma Metaphor is related to the uniqueness of the Church Age
and the Christian’s responsibility to grow to spiritual maturity and become an Invisible Hero
with an invisible impact on human history. In the metaphor, the foreign land is the world in
which we live as born-again believers. Rome always set up the colony hence, heaven sets up the
Royal Family of God. The 3rd heaven (the abode of God) is analogous to the metaphor Rome
while on earth is the locale of the politeuma. Born-again believers are a special privileged group
as members of the Royal Family of God. The special privileges are the 2 Great Divine
Provisions: (1) Word of God (2) Spirit of God.
Church Age believers are a colony on earth. Church Age believers live on earth with all the
privileges of heaven. The Church Age believer is a privileged person because of his politeuma in
heaven. In the Politeuma Metaphor, heaven is the abode of God and is analogous to Rome while
planet earth is the local of the politeuma which is a heavenly colony. The Politeuma Metaphor is
related to the uniqueness of the Church Age, the Christian’s responsibility to become an
Invisible Hero through the divine provision of the unique grace support of this Christological
dispensation. In the dispensation of the Hypostatic Union there was politeuma for 1 Person-the
Lord Jesus Christ. In the dispensation of the Church Age there is politeuma for all believers-the
Royal Family of God. Paul is writing as a Roman citizen to Roman citizens and as a heavenly
citizen to heavenly citizens. Paul is commanding the Philippians in Philippians 1:27 and 3:20 and
all Church Age believers to whom it is applicable to conduct themselves as citizens of heaven
while here on earth. He is commanding the Philippians and all Church Age believers to function
or conduct themselves under all the privileges and responsibilities that their heavenly citizenship