Galatians Study Week 1.

Week one of Word of God Home Fellowship's study on Paul's letter to the Galatians.

Paul’s Letter to the Galatians

Introduction to the Greek Language

In 334 B.C., Alexander the Great set out to conquer the known world.  His goal was to spread the Greek culture and language to all the earth.  Alexander's army consisted of Greeks who all spoke different dialects of the Greek language, much like English today.  As the different Greek dialects merged, Koine or "common" Greek was born.  This was the language that Alexander spread throughout the world which he conquered.

After Alexander's campaigns, Koine Greek became the "common" trade language of the known world as well as the main language in such places as Alexandria, Egypt.  As a result, displaced Jews from Israel needed a Greek translation of their Scriptures.  Legion has it from the so-called Letter of Aristeas (Ἀριστέας) that Ptolemy Philadelphus summoned 72 Jewish scholars from Israel, six from each tribe, and asked them to translated the Torah (the first five books of the OT) into Greek for the great Alexandrian Library.  Each of the tribe representatives were placed in separate chambers and rendered their own translation of what we call the Old Testament.  At the end of the process (72 days), the twelve teams came together only to discover that each teams' translation was identical!  Thus, the Greek Old Testament was coined "Septuagint", Greek for  "seventy"; the short form of seventy-two.  That's the stuff that legions come from.  The reality is that we don't know how the translation came about, but there is no doubt that the name comes from the legion.

The Torah was rendered into Greek around 250 B.C. while the rest of the Old Testament was rendered over the next couple of centuries.  It was the primary source for all Greek speaking Jews and would soon be the primary source for early Christians.

After the Romans conquered the known world, the Greek language continued to be the official trade language throughout the empire.  Travel became quicker as the Romans built roads for their armies as well as for all of the trade that Rome built.  As the saying goes,  "all roads lead to Rome".  But the language on those trade roads was Greek.

Introduction to the Letter

Paul’s letter to the Galatians was originally written in Greek as Greek was not only Paul’s native language, but was also the native language of the Galatians.  It is possible that this letter is Paul’s first letter that he wrote as it was probably written from Antioch on the eve of the Jerusalem Council in Acts 15:1-30.  This would have been after Paul’s first missionary journey which covered the Province of Galatia (Acts 13-14).

The letter is addressing several things: 1. Paul’s defense of his Gospel before the Galatians as well as the “agitators”; 2. Paul’s defense of how he received his Gospel and his apostleship; 3. Paul’s dealing with “Justification/being pronounced righteous by faith instead of justification/being pronounced righteous through the law of Moses”; and finally, 4. how one should live by the Spirit.

The bulk of the letter deals with Paul’s defense of “Justification by faith in Jesus”, but we will explore the letter from many angles.

• What was Paul writing against.
• Who was Paul defending himself against.
• What did Paul’s opponents say about him?
• Pauline theology, especially on Christology and Pneumatology.
• Paul’s use of the Old Testament.
• Timeframe of the letter.

We will try to study this letter without any preconceived notions on theology.

Why?  We want Paul to speak.  We want to hear what Paul says of the Gospel.

This study is adapted to the NIV11 text, although I’ll be using some of my translation material through out the Study.  You was welcomed to use whichever translation you wish.  If you have questions relating to translation matters, please bring them forward so that all can benefit.

Chapter 1

Salutation

1:1 Paul, an emissary, not from mere humans, nor by a mere human, but by Jesus the Anointed and God the Father who raised him from the dead, 2 and all the brothers and sisters who are with me to the congregations of Galatia, 3 grace and peace to you from God our Father and the Lord Jesus the Anointed, 4 who gave himself for our sins, that he might rescue us from the present evil age according to the will of our God and Father, 5 to whom be the glory forever, Amen. My Translation

1:1 Paul, an apostle—sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead—  2 and all the brothers and sisters with me, To the churches in Galatia: 3 Grace and peace to you from God our Father and the Lord Jesus Christ, 4 who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, 5 to whom be glory for ever and ever. Amen. NIV11

Comment

Paul’s salutation is typical in the Greco-Roman world of the 1st Century.  Letters would normally address three things: 1. Who the letter was written from; 2. Who the letter was written to; 3. a greeting.  Here, the person who wrote the letter is Paul.  Paul also represents others as well (and all the brothers and sisters who are with me).  Who Paul is writing to is also addressed (to the congregations of Galatia).  At last, the greeting which is Paul’s main centerpiece greeting (Grace and peace to you from God our Father and the Lord Jesus Christ).

1:1 Paul, an emissary (apostle), not from mere humans, nor by a mere human, but by Jesus the Anointed and God the Father who raised him from the dead

1:1 Paul, an apostle—sent not from men nor by a man, but by Jesus Christ and God the Father, who raised him from the dead— NIV11

Παῦλος ἀπόστολος (Paulos, apostolos) in Greek.  Paulos was Paul’s Roman surname.  His Jewish name was Σαῦλος  (Saulos) or Saul.  This is first known to us from Acts 13:9: Σαῦλος δέ, ὁ καὶ Παῦλος (Now Saul, who is also Paul).

An ἀπόστολος (apostle) means “one who is sent”.  Its cognate verb is ἀποστέλλω (apostello) which means “to send out”.  Typically, one who is commissioned to represent their master comes with the same authority as his/her master who send him/her.  Our English word “emissary” would be a good translation for “apostle”.  Most of the time in the New Testament, an Apostle is used for those who were personally commissioned by Jesus himself.  That would include the eleven (less Judas) and of course, Paul.

“Sent not from men nor by a man” is a fitting translation based upon what we just learned about an Apostle (one who is sent).  Paul’s words are telling.  He wants to establish right away that his apostleship didn’t derive from people (that is, human beings are not the ones who send him), nor did it derive through a person (that is, Paul’s Good News/Gospel was not mediated to him by a person who received it from God).  In Greek, ἄνθρωπος (anthropos) is the main generic word for mankind.  We get anthropology (the study of humans) from this word.  The way in which Paul uses it here, places some inferiority on the word, especially once we find out who he places ἄνθρωπος in opposition with (Also see BDAG, Definition 2, P. 81).  Thus a really good translation in Paul’s context would be “mere humans” which is implied in Paul’s use.

As the letter progresses, there will be no doubt that Paul has inserted this “non-standard” part of his salutation to establish firmly who sent him.  We can also presume that Paul’s opponents,
“the ones who are stirring you up” or “the agitators” as he calls them in 1:7, are the ones who have told the Galatians that Paul received his apostleship from the apostles (the twelve) in Jerusalem.  The former phrase “not from mere humans” is generic, but the latter phrase “nor by a mere human” could be standing in the place of a real person.  Based upon how the letter plays out, that person could be non other than James, Jesus’ brother.  More on that later.

“But by Jesus Christ (the Anointed) and God the Father who raised him from the dead”.  In Greek, when a preposition has compound objects, the preposition governs both objects.  In this case, it is both “through/by” Jesus and God the Father that Paul has received his apostleship.  Since he was sent by Jesus and God the Father, and not by human beings, Paul has just stood up to his opponents who have said that Paul’s “sending” derived from the Apostles in Jerusalem and that the Gospel that he preached was also not from the Apostles in Jerusalem.

Paul defines Jesus with the use of the word Χριστός (Christos).  The word means “the anointed” or “the anointed one”.  This is how Paul singles out this Jesus from all other Jesus’s as the name “Jesus” was a common name throughout Israel at the time.  Through out Paul’s letters, he refers to Jesus as “the Anointed” and sometimes as “the Anointed Jesus” (Christ Jesus).

Paul also defines God the Father as “who raised him (Jesus) from the dead.  It is the resurrection of Jesus which everything hinges on in the Christian belief.

The Christology of the passage is significant as it places Jesus in the same position as God the Father in commissioning Paul in his apostleship.  In Paul’s mind, Jesus was not just a “mere human being”, but the Anointed of God who is now the risen and exalted κύριος (Kurios/Lord).

Finally, note the position of “Jesus” and “God”.  Jesus is at the front.  In Greek, word position is important as one would stress importance by placing a word or phrase first.  Here, Paul places Jesus first probably because of his encounter with him on his way to Damascus.  It was the exalted Lord that Paul encountered on that road.  It was that exalted Lord who commissioned Paul as an Apostle and sent him out to proclaim the Good News of Jesus.

2 and all the brothers and sisters who are with me to the congregations of Galatia.  My Translation

2 and all the brothers and sisters with me, To the churches in Galatia: NIV11

Paul acknowledges the ones who are with him at the time that he writes the letter.  The acknowledges as ἀδελφοὶ (brothers), which is the standard address in the New Testament.  But, there would have been “sisters” there as well.  Thus, the translation “brothers and sisters”.

Paul addresses the ταῖς ἐκκλησίαις (the congregations/assemblies) of Galatia.  These cities would have been to ones spoken of in Acts 13:14 - 14:25 (Note Map handout).  Paul would have dictated this letter to a scribe, except for the part in 6:11 where he writes in his own hand.  The letter would have either been copied by the first congregation that it went to in order for the copies to reach the other congregations, or this original letter was passed from congregation to congregation which each congregation making a copy for itself.  This is how these letters were preserved in the early years and come down to us today.

3 grace and peace to you from God our Father and the Lord Jesus the Anointed, My Translation  

3 Grace and peace to you from God our Father and the Lord Jesus Christ, NIV11

Paul’s standard salutation.  Xάρις (Grace) is God’s grace or favor upon the congregation while εἰρήνη (peace) is both “peace” with God and “peace” with the Galatians fellow christians.  This “grace and peace” comes from both God the Father and the Lord Jesus Christ.  As discussed in verse 1, the Greek preposition governs both the objects here.  Therefore, “grace and peace” comes from both God the Father and the Lord Jesus, thus the Christology of Jesus is very high as it places Jesus on the same plain of existence with God.  In this case, Paul switches the positions of God and Jesus.  The primary “mover and shaker” in all of this is God himself.  He is the one who raised Jesus from the dead and exalted him above everyone and everything (Philippians 2:9).  Paul uses “grace and peace” in reference to both God and Jesus.  In 1:6, we have “the Anointed’s grace”.  In 1:15 and 2:21, we have “God’s grace”.  In Philippians 4:7, we have “the peace of God” and in Colossians 3:15, we have “the peace of Christ”.  

4 who gave himself for our sins, that he might rescue us from the present evil age according to the will of our God and Father. My Translation

  

4 who gave himself for our sins to rescue us from the present evil age, according to the will of our God and Father, NIV11

Jesus’ sacrifice provided for both forgiveness of sins as well as rescuing from God’s wrath.  The interesting thing about the passage is Paul’s eschatology of “now/not yet”.  The Galatians are living under God’s grace NOW; living under God’s Kingdom NOW; have forgiveness of sins NOW, but Jesus has NOT YET returned.  The rescuing from the “present evil age” is NOW, and also NOT YET.  The kingdom is NOW and also NOT YET.

So, what is the “present evil age”?  Well, to be frank and superficial, it is the age before the age that is to come when Jesus returns.  The Pharisees called the age to come as “the Messianic Age”.  Therefore, the “present evil age” is the sinful age started by Adam.  It represents mankind’s wickedness and opposition to God.  “Age” can also have the same force as “world” as Paul uses both words in his letters.  “The Present Age” is how things are outside of God’s People.  It represents the things that God’s people don’t represent.  It represents the things that don’t reflect God.

If we look at Paul’s context of letter of Galatians, then the “present evil age” could be both Judaism and Paganism, or blends of both as it pertains to Christians standing strong in the “true” faith.  This is especially true for Judaism and its effects of the agitators’ “gospel”.

God’s will pertains to two things: 1. Jesus giving himself to redeem those under the law and sin and 2. God’s people are to be rescued from this “present evil age”.  As we go forward, it will become apparent that God’s will is NOT for the Galatians to be trying to perform the Jewish Law!

5 to whom be the glory forever, Amen. My Translation 

5 to whom be glory for ever and ever. Amen. NIV11

Paul ends his salutation with a doxology (a praise to God).  God is the one whom deserves glory forever.  But not just any “glory”, but the glory that only God could have.  Thus the use of the Greek article (ἡ δόξα/THE glory).  The Greek term εἰς τοὺς αἰῶνας τῶν αἰώνων (into the ages of ages) is the standard way of saying “forever”.  Paul adds “amen” or “so let it be” to the end of the doxology.

Conclusion

So, what was Paul’s ultimate motive for his salutation?  1. It was to show the divine origins of his apostleship.  2. It was to show that Paul’s gospel came from Jesus, and not from mere humans.  3. Christ gave himself for the Galatians (and ours) sins so that he could rescue the Galatians (and us) from the current evil age.  4. All of this was the will of God.  What is not part of the forgiveness of sins or the rescue from the evil age is the Jewish law!  Neither is the Jewish law part of God’s will for the Galatians!

Exploring Holiness--1 & 2 Thessalonians

Analysis

The Greek words used in Thessalonians in which we will be studying are as follows:

ἅγιος: 1. as adjective pertaining to being dedicated or consecrated to the service of God

1. in the cultic sense dedicated to God, holy, sacred, i.e. reserved for God and God’s service:

ἁγιασμός: personal dedication to the interests of the deity, holiness, consecration, sanctification. Kittle: sanctifying, i.e. a process.

ἁγιωσύνη: Holiness.  Kittle: “This rare word, formed from the adjective ἅγιος by extension of the o to ω after a short syllable as an abstract term of quality, in the same way as δικαιοσύνη is formed from δίκαιος, is not found in pre-biblical Greek.  It means ‘sanctification’ or ‘holiness’ rather than ‘sanctifying’, but as a quality rather than a state.”

ἁγιάζω: 1.  set aside something or make it suitable for ritual purposes, consecrate, dedicate of things.  2. include a person in the inner circle of what is holy, in both cultic and moral associations of the word, consecrate, dedicate, sanctify.  3. to treat as holy, reverence.  4. to eliminate that which is incompatible with holiness, purify

ὁσιότης: state of proper attitude toward God as exhibited in action, devoutness, piety, holiness.”

Passages where Paul calls the Thessalonians “holy ones”.

2Thessalonians 1:10 on the day he comes to be glorified in his holy ἁγίοις people and to be marveled at among all those who have believed. This includes you, because you believed our testimony to you.

Holy Spirit passages.

1Thessalonians 1:4    For we know, brothers and sisters loved by God, that he has chosen you,  5 because our gospel came to you not simply with words but also with power, with the Holy ἁγίῳ Spirit and deep conviction. You know how we lived among you for your sake.  6 You became imitators of us and of the Lord, for you welcomed the message in the midst of severe suffering with the joy given by the Holy ἁγίου Spirit.

1Thessalonians 4:8 Therefore, anyone who rejects this instruction does not reject a human being but God, the very God who gives you his Holy ἅγιον Spirit.

Holy Kiss.

1Thessalonians 5:26 Greet all God’s people with a holy ἁγίῳ kiss.

Holiness Passages.

1Thessalonians 3:13 May he strengthen your hearts so that you will be blameless and holy in the presence of our God and Father when our Lord Jesus comes with all his holy ἁγίων ones.

It is an allusion to the end of Zechariah 14:5 LXX:

...καὶ ἥξει κύριος ὁ θεός μου καὶ πάντες οἱ ἅγιοι μετ᾿ αὐτοῦ.

...and the Lord (Yahweh) my God will come and all the holy ones with him.

In the context of Zechariah, “holy ones” probably refers to angels, but Paul is setting up his “resurrection section” of chapters 4 and 5.  So, he is probably now referring to the ones who have died in Jesus.  There is a good chance that this is intended by Paul as it would parallel with 4:13-14.

4:13 Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. 14 For we believe that Jesus died and rose again, and so we believe that God will bring with Jesus those who have fallen asleep in him.

These are the “holy ones” that Paul refers to in his allusion to Zechariah 14:5.

1Thessalonians 4:3 It is God’s will that you should be sanctified ἁγιασμὸς: that you should avoid sexual immorality; 4 that each of you should learn to control your own body in a way that is holy ἁγιασμῷ and honorable,  5 not in passionate lust like the pagans, who do not know God; 6 and that in this matter no one should wrong or take advantage of a brother or sister. The Lord will punish all those who commit such sins, as we told you and warned you before.  7 For God did not call us to be impure, but to live a holy ἁγιασμῷ life. 8 Therefore, anyone who rejects this instruction does not reject a human being but God, the very God who gives you his Holy Spirit.

As we have seen through out this study, paganism had a direct influence on sin.  In this case, it is sexual sin.  This sin is just not something that Christian men or women do.  If they do, then they will become like their formal pagan self.

Paul then goes on to state why the pagan Gentiles do such lustful desires.  They simply don’t know God.  Therefore, if they knew God and had his Spirit in them, they would know that such lustful desires are wrong and that using their “vessel” in such a way is opposite of using it in holiness and honor and doing so can wrong and take advantage of their brother or sister if there is an illicit affair going on.

2Thessalonians 2:13 But we ought always to thank God for you, brothers and sisters loved by the Lord, because God chose you as firstfruits to be saved through the sanctifying work ἁγιασμῷ of the Spirit and through belief in the truth.  14 He called you to this through our gospel, that you might share in the glory of our Lord Jesus Christ. 

It has been stated many times that a person can’t make him/herself holy.  Here, Paul openly declares that one is saved through the sanctifying work of the Spirit.  Literally:

εἰς σωτηρίαν ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας

for salvation in the sanctifying/holiness of the Spirit and the belief of truth.

1Thessalonians 3:11 Now may our God and Father himself and our Lord Jesus clear the way for us to come to you.  12 May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you.  13 May he strengthen your hearts so that you will be blameless and holy ἁγιωσύνῃ in the presence of our God and Father when our Lord Jesus comes with all his holy ones.

And here it is.  Our word ἁγιωσύνη; holiness as a quality.  It is the holiness that is reached after the time it takes for the Holy Spirit to refine a person.  And yes, it takes the Holy Spirit to do it.  It is this quality of holiness that appointed Jesus as the Son of God at his raising from the dead (Romans 1:4).  It is a nice set up for Paul’s resurrection passage as well as this one:

1Thessalonians 5:23 May God himself, the God of peace, sanctify ἁγιάσαι you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. 24 The one who calls you is faithful, and he will do it.

Only God can make one holy and blameless.  We can’t do it, but we can stand in the way.  If we stay faithful to him, he will stay faithful to us and make us holy and blameless at the end; the coming of our Lord Jesus.

Exploring Holiness--Colossians

Analysis

The Greek words used in Colossians in which we will be studying are as follows:

ἅγιος: 1. as adjective pertaining to being dedicated or consecrated to the service of God

1. in the cultic sense dedicated to God, holy, sacred, i.e. reserved for God and God’s service:

ἁγιασμός: personal dedication to the interests of the deity, holiness, consecration, sanctification. Kittle: sanctifying, i.e. a process.

ἁγιωσύνη: Holiness.  Kittle: “This rare word, formed from the adjective ἅγιος by extension of the o to ω after a short syllable as an abstract term of quality, in the same way as δικαιοσύνη is formed from δίκαιος, is not found in pre-biblical Greek.  It means ‘sanctification’ or ‘holiness’ rather than ‘sanctifying’, but as a quality rather than a state.”

ἁγιάζω: 1.  set aside something or make it suitable for ritual purposes, consecrate, dedicate of things.  2. include a person in the inner circle of what is holy, in both cultic and moral associations of the word, consecrate, dedicate, sanctify.  3. to treat as holy, reverence.  4. to eliminate that which is incompatible with holiness, purify

ὁσιότης: state of proper attitude toward God as exhibited in action, devoutness, piety, holiness.”

Passages where Paul calls the Philippians “holy ones”.

Colossians 1:2 To God’s holy people ἁγίοις in Colossae, the faithful brothers and sisters in Christ: Grace and peace to you from God our Father.

4 because we have heard of your faith in Christ Jesus and of the love you have for all God’s people ἁγίους 

12 and giving joyful thanks to the Father, who has qualified you to share in the inheritance of his holy people ἁγίων in the kingdom of light.

26 the mystery that has been kept hidden for ages and generations, but is now disclosed to the Lord’s people ἁγίοις. 

Holiness Passages:

Colossians 1:21 Once you were alienated from God and were enemies in your minds because of your evil behavior.  22 But now he has reconciled you by Christ’s physical body through death to present you holy ἁγίους in his sight, without blemish and free from accusation—  23 if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.

In our studies up unto this point, it has been known that only God can make one holy.  Here, Paul points out that it was Jesus’ death that makes one holy.  Jesus was the ultimate sacrifice for sin.  Paul also points out from where the Colossians have come as they used to be “alienated from God” in their “evil behavior”  Of course, that “evil behavior would have been Paganism or Judaism.

The Colossians remain holy, without blemish and free from accusation only if they do not move from the Gospel.  Of course the big question is “what does it mean to move from the hope held out in the Gospel?”  Paul himself will tell us below.

Colossians 3:5 Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. 6 Because of these, the wrath of God is coming. 7 You used to walk in these ways, in the life you once lived. 8 But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. 9 Do not lie to each other, since you have taken off your old self with its practices 10 and have put on the new self, which is being renewed in knowledge in the image of its Creator. 11 Here there is no Gentile or Jew, circumcised or uncircumcised, barbarian, Scythian, slave or free, but Christ is all, and is in all. 

12 Therefore, as God’s chosen people, holy ἅγιοι and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. 13 Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. 14 And over all these virtues put on love, which binds them all together in perfect unity.

15 Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful.  16 Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. 17 And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.

And here it is, as in all of Paul’s letters, Paganism!  We’ve suggested that the sin that God detests is rooted in Paganism, that is, idol worship.  Indulging in sin associated with Paganism is worshipping idols!  Paul suggests that they are τὰ μέλη τὰ ἐπὶ τῆς γῆς (the parts which are on the earth) as opposed to the “parts with are in heaven”.  This is why Christians shouldn’t do them.  God’s wrath is coming on those who practice idolatry!  Let’s take a closer look at verse 5.

Paul writes out a list of sins that are tied to sexual immorality, the fist on the list. 

 πορνείαν ἀκαθαρσίαν πάθος ἐπιθυμίαν κακήν, καὶ τὴν πλεονεξίαν, ἥτις ἐστὶν εἰδωλολατρία (sexual immorality, impurity, sexual passion, evil lust, and THE greed which is idolatry).  “The greed” is defined by BDAG as “the state of desiring to have more than one’s due”.  Here, it sums up the list of sexual sins.  “THE” is capitalized because of the article τὴν in Greek.  It makes “greed” specific or a certain kind of greed.  In this case, it is probably the “greed” associated with wanting more of the first parts of the list.

Verses 12-17 represent what the “chosen”, the “holy and beloved” should do!  Note that the Colossians are considered “holy and beloved” before they are told what to do.

Inferred Holiness

Colossians 2:6-23 

This entire passaged deals with the Jewish law and how the Colossians should not try to complete their salvation by doing the works of the Law.  Paul tells them that Jesus embodies all of the Deity in bodily form and in him, they have been brought to fullness and he is the head over every power and authority.  Performing the law gains them nothing.  If fact, in verse 19, Paul says that the people who want the Colossians to perform the law have lost connection with the head (Christ).

In 2:18, a very “hard” statement is made.

18 Do not let anyone who delights in false humility and the worship of angels disqualify you.

It is the last part that I wish to comment on: θρησκείᾳ τῶν ἀγγέλων (“in” worship of angels/messengers).  In Judaism, there were strict laws against worshipping “the host of heaven” (Deut. 4:19; 17:3).  So, “people” worshipping angels in this context must be ruled out.  This phrase should be understood as “the angels’ worship to God”.  Evidence of this exists in the Dead Sea Scrolls where the Essenes coveted to be able to worship God as the angels did.  They also thought that they were so holy that angels were in their presence (James Dunn, “The Epistles to the Colossians and Philemon’, 181). 

Colossians 3:18-4:1

These passages represent how households should act towards one another.  This includes wives, husbands, children, fathers, slaves, and slave masters.

A Cross

Philippians 2:8
8  And being found in appearance as a man,
  he humbled himself
  by becoming obedient to death—
   even death on a cross!

     We are able to stand before God in new life because of this gift of sacrifice by our Lord. He became like us that we might become like Him.  He models life that leads to life.  It is when we put God first and obey His word that we are found in appearance as a child of God.  We are able to share this gift in the Holy Spirit and with others.  We are becoming obedient to life -even to life in the presence of God.
     Christ learned obedience so that we might learn obedience.    He hung on a cross that we would be able to cross over into His kingdom.

Exploring Holiness--Philippians

Analysis

The Greek words used in Philippians in which we will be studying are as follows:

ἅγιος: 1. as adjective pertaining to being dedicated or consecrated to the service of God

1. in the cultic sense dedicated to God, holy, sacred, i.e. reserved for God and God’s service:

ἁγιασμός: personal dedication to the interests of the deity, holiness, consecration, sanctification. Kittle: sanctifying, i.e. a process.

ἁγιωσύνη: Holiness.  Kittle: “This rare word, formed from the adjective ἅγιος by extension of the o to ω after a short syllable as an abstract term of quality, in the same way as δικαιοσύνη is formed from δίκαιος, is not found in pre-biblical Greek.  It means ‘sanctification’ or ‘holiness’ rather than ‘sanctifying’, but as a quality rather than a state.”

ἁγιάζω: 1.  set aside something or make it suitable for ritual purposes, consecrate, dedicate of things.  2. include a person in the inner circle of what is holy, in both cultic and moral associations of the word, consecrate, dedicate, sanctify.  3. to treat as holy, reverence.  4. to eliminate that which is incompatible with holiness, purify

ὁσιότης: state of proper attitude toward God as exhibited in action, devoutness, piety, holiness.”

Passages where Paul calls the Philippians “holy ones”.

Philippians 1:1 Paul and Timothy, servants of Christ Jesus, To all God’s holy people ἁγίοις in Christ Jesus at Philippi, together with the overseers and deacons: 2 Grace and peace to you from God our Father and the Lord Jesus Christ.

Philippians 4:21 Greet all God’s people ἅγιον in Christ Jesus. The brothers and sisters who are with me send greetings.  22 All God’s people ἅγιοι here send you greetings, especially those who belong to Caesar’s household. 

This passage speaks of “holy ones” outside of Philippi.  That latter one speaks of the Romans where Paul is held prisoner.

Inferred Holiness Passages:

We don’t have any passages in Philippians where Paul uses our “holiness” words, but we do have “inferred holiness” throughout.  This letter was written while Paul was in prison in Rome.  He was executed some time later.  He was suffering and knew that he may die for the cause.  This letter expresses Paul’s being torn between departing to be with Christ, or staying and helping the Lord’s people. In this case, it is the Philippians that he wants to help.

Philippians 1:9 And this is my prayer: that your love may abound more and more in knowledge and depth of insight, 10 so that you may be able to discern what is best and may be pure and blameless for the day of Christ, 11 filled with the fruit of righteousness that comes through Jesus Christ—to the glory and praise of God. 

This is a little different from what we’ve seen in the past, but has been inferred throughout.  It was stated in pasts studies that a person can’t make themselves holy, they can only do “righteous acts” and stand in the way of the Spirit’s refining process by doing impure acts.  Here though, Paul states that even the fruit of righteousness comes from Jesus.  Therefore, it is the Spirit in us that causes us to do the righteous things that we do.

Philippians 1:27 Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in the one Spirit, striving together as one for the faith of the gospel 28 without being frightened in any way by those who oppose you. This is a sign to them that they will be destroyed, but that you will be saved—and that by God.  29 For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him,  30 since you are going through the same struggle you saw I had, and now hear that I still have. 

Prior to this passage, Paul has spoken of his possible upcoming death.  He says that he has the courage to face whatever happens to him.  He struggles with what he prefers; death to be with Jesus, or life so that he can spread the Gospel more.  This is what leads up to our current passage.

Paul uses his suffering as an example to the Philippians.  They should “stand firm” without being scared of what may happen to them.  This “standing firm” is a sign that the ones who oppose them (persecute them) will get their due in the end while the Philippians will be delivered from such wrath.  So, why are they suffering?  It is because God “grace-gifts” it to Christians to suffer just like Jesus did and to suffer for Jesus.  χαρίζομαι is the cognate verb of χάρις (grace).  Here is means “to give freely as a favor” or “give graciously”.  Therefore, standing up against opposition may cause suffering, but it is a “gift” that has been given.  In this passage, to stand firm as the body of Christ is a true “sign” that the "body" will be delivered in the end, and that unbelievers, the ones who are doing the persecuting, will face God’s wrath.  If one is a Christian, then suffering is the norm.

Philippians 2:1 Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion, 2 then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind.  3 Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves, 4 not looking to your own interests but each of you to the interests of the others.

5 In your relationships with one another, have the same mindset as Christ Jesus:

Who, being in very nature God,

did not consider equality with God something to be used to his own advantage; 

7 rather, he made himself nothing

by taking the very nature of a servant,

being made in human likeness.

8 And being found in appearance as a man,

he humbled himself

by becoming obedient to death—

even death on a cross!

9 Therefore God exalted him to the highest place

and gave him the name that is above every name,

10 that at the name of Jesus every knee should bow,

in heaven and on earth and under the earth,

11 and every tongue acknowledge that Jesus Christ is Lord,

to the glory of God the Father. 

Some scholars call this passage “the most significant passage about Jesus in the New Testament”!  It truly is!  Although most people start their quoting of the passage in the middle of verse 5.  If we examine the passage in context, we will see that the purpose of this statement is for Christians to have a pattern to follow.  Paul told the Philippians to “put others’ interest above their own".  He then qualifies that with “In your relationships with one another”.  In other words, we should put the interests of our fellow Christians above our own, especially when it comes to helping people.

Once the context is read in full, then the statement that Paul makes about Jesus is clear.  He didn’t take advantage of his equal-ness with God.  He became lowly flesh and died on a cross for all mankind!  As a result, God exalts him to the highest place to be over everything, and “grace-gifts” (χαρίζομαι: the same verb Paul uses in 1:29) the name that is above every name to him.  That would be the divine name Yahweh!  It is at that moment that Jesus becomes the one to bow a knee to and every mouth will confess that “The Lord (Yahweh) is Jesus the Anointed”.

Philippians 2:12 Therefore, my dear friends, as you have always obeyed—not only in my presence, but now much more in my absence—continue to work out your salvation with fear and trembling, 13 for it is God who works in you to will and to act in order to fulfill his good purpose.

14 Do everything without grumbling or arguing,  15 so that you may become blameless and pure, “children of God without fault in a warped and crooked generation.” Then you will shine among them like stars in the sky 16 as you hold firmly to the word of life. And then I will be able to boast on the day of Christ that I did not run or labor in vain. 17 But even if I am being poured out like a drink offering on the sacrifice and service coming from your faith, I am glad and rejoice with all of you. 18 So you too should be glad and rejoice with me.

With Paul’s use of ὥστε (therefore), he continues the theme through verse 18.  He says to “continue to work out your salvation with fear and trembling”.  In the context, this has to do with how we treat each other!  Of course, the main clause that everyone is interested in is:

μετὰ φόβου καὶ τρόμου τὴν ἑαυτῶν σωτηρίαν κατεργάζεσθε·

“You” work out your own salvation/deliverance with fear and trembling.

Of course, the statement is a plural one and it towards the congregation at Philippi as a whole, not as individuals.  So, is it possible for people to be able to “work out their own salvation”?  The context is still that of starting with 1:27 to the present!  It is to stand first in spite of persecution and it is based upon who we treat each other!  It is not that we can accomplish our own salvation, but it is how we go about our daily lives as “saved” people and how we are to obey (Fee, NICNT, 235).  The context of the passage makes this clear.  What we do in our devotion to the Lord should be done out of our obedience to him.  Therefore, “Work out you own salvation with fear and trembling” = “Obeying” as children of God are supposed to!  Don’t fail due to persecution!  Don’t put your interests above your fellow Christians’ interests.  Just as Jesus was obedient, suffered, and then died for others by putting their interest above his own, the Philippians are to follow that example!  And they should do so without complaining about it!  By doing this, they φαίνεσθε ὡς φωστῆρες ἐν κόσμῳ (shine/appear as lights/stars in the world) among the “crooked and perverted generation”, the pagans!

Therefore, the example is not only to be seen before our God, but also before the one’s who oppose us!  If we cannot treat each other properly, we are not acting like “delivered” people should act!

Philippians 3:1 Further, my brothers and sisters, rejoice in the Lord! It is no trouble for me to write the same things to you again, and it is a safeguard for you.  2 Watch out for those dogs, those evildoers, those mutilators of the flesh.

The context about Chapter 3 is around Jewish "Christians" who may come to Philippi and preach that the Philippians must keep the Jewish law in order to complete their salvation (see study on Galatians).  Paul calls such people “dogs”.  These are the very people that Paul says should be “cursed” in Galatians 1:6-9.  Paul goes into detail about his former life and that all of his accomplishments where nothing but garbage now.  As before, Paul puts Judaism in the same boat as paganism.  The Philippians should watch out for such people who tried to make them keep the Jewish law.

Philippians 4:4 Rejoice in the Lord always. I will say it again: Rejoice! 5 Let your gentleness be evident to all. The Lord is near. 6 Do not be anxious about anything, but in every situation, by prayer and petition, with thanksgiving, present your requests to God. 7 And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus. 

8 Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things.  9 Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you. 

Paul wraps up how Christians are to be in their practice of being devoted to God.  Suffering will come, as well as false teachers, but those things can’t stand in the way of the Holy Spirit’s refining process in our lives.

Final Thoughts:

What would you give for your fellow brother or sister?  Would you really put their interests above your own?

Exploring Holiness--Ephesians

Analysis

The Greek words used in Ephesians in which we will be studying are as follows:

ἅγιος: 1. as adjective pertaining to being dedicated or consecrated to the service of God

1. in the cultic sense dedicated to God, holy, sacred, i.e. reserved for God and God’s service:

ἁγιασμός: personal dedication to the interests of the deity, holiness, consecration, sanctification. Kittle: sanctifying, i.e. a process.

ἁγιωσύνη: Holiness.  Kittle: “This rare word, formed from the adjective ἅγιος by extension of the o to ω after a short syllable as an abstract term of quality, in the same way as δικαιοσύνη is formed from δίκαιος, is not found in pre-biblical Greek.  It means ‘sanctification’ or ‘holiness’ rather than ‘sanctifying’, but as a quality rather than a state.”

ἁγιάζω: 1.  set aside something or make it suitable for ritual purposes, consecrate, dedicate of things.  2. include a person in the inner circle of what is holy, in both cultic and moral associations of the word, consecrate, dedicate, sanctify.  3. to treat as holy, reverence.  4. to eliminate that which is incompatible with holiness, purify

In Ephesians, we will introduce this word although it is not so much like the rest as this is what one does as opposed to what God does:

ὁσιότης: state of proper attitude toward God as exhibited in action, devoutness, piety, holiness.”

Passages where Paul calls the Ephesians “holy ones”.

For the first time in this study, we’ll comment a little more on Paul’s use of ἅγιος.

Ephesians 1:1 Paul, an apostle of Christ Jesus by the will of God, To God’s holy people ἁγίοις in Ephesus, the faithful in Christ Jesus: 2 Grace and peace to you from God our Father and the Lord Jesus Christ.

Ephesians 1:15 For this reason, ever since I heard about your faith in the Lord Jesus and your love for all God’s people ἁγίους, 16 I have not stopped giving thanks for you, remembering you in my prayers.

Ephesians 1:18 I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people ἁγίοις,

Ephesians 2:19 Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people ἁγίων and also members of his household,

In this context, Jews are the “holy ones”.  More below.

Ephesians 3:7 I became a servant of this gospel by the gift of God’s grace given me through the working of his power. 8 Although I am less than the least of all the Lord’s people ἁγίων, this grace was given me: to preach to the Gentiles the boundless riches of Christ,

In 1 Corinthians 15:9 Paul says:

9 Ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ·

9 For I am the least of the apostles, who is not able to be called an apostles, because I persecuted the assembly of God. (My translation)

Here, Paul goes beyond that to say Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη (This grace was given to me, the least of all the holy ones)  My translation.

Not only does Paul see himself as the “least” of the Apostles, he also sees himself as the “least” of all of the “holy ones”.  He gives no reason for this, but we can assume that he is referring to the time when he persecuted the Church.

Ephesians 3:17b And I pray that you, being rooted and established in love,  18 may have power, together with all the Lord’s holy people ἁγίοις, to grasp how wide and long and high and deep is the love of Christ,  19 and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.

Ephesians 4:11 So Christ himself gave the apostles, the prophets, the evangelists, the pastors and teachers, 12 to equip his people ἁγίων for works of service, so that the body of Christ may be built up.

Who are the “holy ones” that are equipped for the works of service?  All of the Lord’s people!

Ephesians 5:3 But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people ἁγίοις.

We will speak more on this verse below in the holiness section.

Ephesians 6:18 And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people ἁγίων.

Passages on the Holy Spirit:

Ephesians 4:30 And do not grieve the Holy ἅγιον Spirit of God, with whom you were sealed for the day of redemption.

We will discuss this more below in the holiness section.

Holiness Passages:

Ephesians 1:3 Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.  4 For he chose us in him before the creation of the world to be holy ἁγίους and blameless in his sight. In love 5 he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will—  6 to the praise of his glorious grace, which he has freely given us in the One he loves. 7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace 8 that he lavished on us. With all wisdom and understanding, 9 he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, 10 to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ.

To grasp the full meaning of this passage, one must look to 5:25-27.  We will cover this below.

Ephesians 2:19 Consequently, you are no longer foreigners and strangers, but fellow citizens with God’s people ἁγίων and also members of his household, 20 built on the foundation of the apostles and prophets, with Christ Jesus himself as the chief cornerstone. 21 In him the whole building is joined together and rises to become a holy ἅγιον temple in the Lord.  22 And in him you too are being built together to become a dwelling in which God lives by his Spirit.

The context is how through Jesus, the Gentiles have become “the Lord’s people” along with “the Jews”.  In this case, it was the Jewish law that was brought to a end because it was a barrier between the Jews and Gentiles.  Since the “foundation” here is the apostles and prophets, with Jesus the chief cornerstone, Paul can only be referring to the “New Covenant” people as opposed to the Jews of the “law”.  The imagery is that people become the holy temple together!

Ephesians 4:17 So I tell you this, and insist on it in the Lord, that you must no longer live as the Gentiles do, in the futility of their thinking. 18 They are darkened in their understanding and separated from the life of God because of the ignorance that is in them due to the hardening of their hearts. 19 Having lost all sensitivity, they have given themselves over to sensuality so as to indulge in every kind of impurity, and they are full of greed. 

Ephesians 4:20 That, however, is not the way of life you learned 21 when you heard about Christ and were taught in him in accordance with the truth that is in Jesus.  22 You were taught, with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; 23 to be made new in the attitude of your minds; 24 and to put on the new self, created to be like God in true righteousness and holiness ὁσιότητι.

25 Therefore each of you must put off falsehood and speak truthfully to your neighbor, for we are all members of one body. 26 “In your anger do not sin”: Do not let the sun go down while you are still angry,  27 and do not give the devil a foothold. 28 Anyone who has been stealing must steal no longer, but must work, doing something useful with their own hands, that they may have something to share with those in need.

29 Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.  30 And do not grieve the Holy ἅγιον Spirit of God, with whom you were sealed for the day of redemption. 31 Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. 32 Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

5:1 Follow God’s example, therefore, as dearly loved children 2 and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.

5:3 But among you there must not be even a hint of sexual immorality, or of any kind of impurity, or of greed, because these are improper for God’s holy people ἁγίοις.  4 Nor should there be obscenity, foolish talk or coarse joking, which are out of place, but rather thanksgiving. 5 For of this you can be sure: No immoral, impure or greedy person—such a person is an idolater—has any inheritance in the kingdom of Christ and of God. 6 Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient. 7 Therefore do not be partners with them. 

Let’s take a look at Paul’s set-up.  He has just spoken about the “gifts” that Jesus gave to the his people and how those gifts equip the holy ones for the work of services/ministries.  He also spoke on how unity comes about by every member of the body exercising their God-given gift.  Now, Paul “solemnly insists” (μαρτύρομαι) upon what the Ephesians in the Lord should NOT do.  

First of all, they should not live like they used to live--as the Gentiles are currently living.  He says that the Gentiles περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν (walk in the purposelessness of their mind/understanding/thought (my translation). ματαιότης is defined by BDAG as “state of being without use or value”.  After this, Paul goes into what the Gentiles were doing at the time.

This brings us to 4:20-24 with verse 24 in the forefront.  Let’s take a look at it as it includes our new Greek word ὁσιότης.

24 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας. 

24 and to put on the new person, which is according to (in conformity with/for the purpose of) God, created in true righteousness and devoutness ὁσιότητι. (my translation)

So, the first question would be “why have you translated this differently?”  The simple answer is because I’m not quite sure that the NIV11 translation captures the entire idea of what Paul is saying here.  “The new man/person” is indeed created like God because it is God who gives his Spirit to be in that person.  But christians are also slaves to God and we must do what he commands us to as we BELONG to him.  This is a common theme throughout Paul letters and he applies this to himself and to his fellow christians.  

What is important to grasp here is that Paul places in contrast what the pagan gentiles do as opposed to what God’s people (holy ones) are suppose to do.  Remember, throughout this study, the evidence is that people can’t make themselves “holy”, they can only hinder the Holy Spirit in the refining process.  Here, Paul is referring to the righteous acts and devoutness that God’s people are to have to Him.

Paul then moves into a huge list of “do nots”.  Let’s take a closer look at 4:29-32.

29 Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up according to their needs, that it may benefit those who listen.  30 And do not grieve the Holy ἅγιον Spirit of God, with whom you were sealed for the day of redemption. 31 Get rid of all bitterness, rage and anger, brawling and slander, along with every form of malice. 32 Be kind and compassionate to one another, forgiving each other, just as in Christ God forgave you.

Grieving the Holy Spirit.  Who would have thought that something like this could happen?  To properly understand this, we must take a look at how λυπέω (to grieve) is defined.  BDAG defines it in a few ways: to grieve/to offend/to insult/to distress.  In this passage, Paul probably mean to cause grieve to the Holy Spirit by insulting the Holy Spirit.  Think about it.  If a “holy one” is talking in such a way as Paul describes it in verses 29-32, would that not insult the Holy Spirit who is suppose to dwell in a person?  Why would the Holy Spirit be grieved and insulted?  It’s because doing such as these things are NOT righteous acts.  How can the Holy Spirit refine a person if the person is doing these things?  How does doing such things “build up the congregation”?  This is the greatest fallacy among Christians today.  We can’t get along!  We slander each other!  We call each other heretics!  We belittle each other!  How can the Holy Spirit stay in such a person?  And we are all guilty!  God help us!

-------

Paul ends this whole passage with a summary statement in 5:5.

5 For of this you can be sure: No immoral, impure or greedy person—such a person is an idolater—has any inheritance in the kingdom of Christ and of God.

As has been discussed throughout the holiness study, most of the “don’ts” have been rooted in either Judaism or paganism.  Here, Paul equates behavior with worshipping lifeless gods.  When we do such things that Paul describes in this whole passage, we put ourselves in the place of our ancestors' pagan past.  Therefore, we are no longer slaves to God, but slaves to paganism.  

Ephesians 5:25 Husbands, love your wives, just as Christ loved the church and gave himself up for her 26 to make her holy ἁγιάσῃ, cleansing her by the washing with water through the word,  27 and to present her to himself as a radiant church, without stain or wrinkle or any other blemish, but holy ἁγία and blameless.

What Paul starts as a basis of how husbands should treat their wives reveals just how true holiness came about.  It is Jesus’ act of self-sacrifice that makes the Lord’s people holy.  In this statement, Paul has brought us full circle from his opening passages of this letter.  We now see Paul’s theology on what he wrote in verses 1:4-6.  

This, as in Paul’s very first letter to the Thessalonians, sums it up nicely.

1 Thessalonians 5:23 May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. 24 The one who calls you is faithful, and he will do it.

Final Thoughts:

It seems that Gentiles mostly made up the Assembly in Ephesus.  This letter is to them as an encouragement to keep up the fight.  It is an encouragement to us as well.  It keeps us focused on what we should be doing and what we shouldn't be doing.  Being devoted to God is a serious matter.  Straying off always leads to our ancestors pagan past, which leads to breaking God's 1st law: You will have no other gods instead of me.