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The Articles of Inerrancy

By James Austin on March 17, 2022 in Theology

The Chicago Statement on Biblical Inerrancy – 1978

Preface

The authority of Scripture is a key issue for the Christian Church in this and every age. Those who profess faith in Jesus Christ as Lord and Savior are called to show the reality of their discipleship by humbly and faithfully obeying God’s written Word. To stray from Scripture in faith or conduct is disloyalty to our Master. Recognition of the total truth and trustworthiness of Holy Scripture is essential to a full grasp and adequate confession of its authority.

The following Statement affirms this inerrancy of Scripture afresh, making clear our understanding of it and warning against its denial. We are persuaded that to deny it is to set aside the witness of Jesus Christ and of the Holy Spirit and to refuse that submission to the claims of God’s own Word which marks true Christian faith. We see it as our timely duty to make this affirmation in the face of current lapses from the truth of inerrancy among our fellow Christians and misunderstanding of this doctrine in the world at large.

This Statement consists of three parts: a Summary Statement, Articles of Affirmation and Denial, and an accompanying Exposition*. It has been prepared in the course of a three- day consultation in Chicago. Those who have signed the Summary Statement and the Articles wish to affirm their own conviction as to the inerrancy of Scripture and to encourage and challenge one another and all Christians to growing appreciation and understanding of this doctrine. We acknowledge the limitations of a document prepared in a brief, intensive conference and do not propose that this Statement be given creedal weight. Yet we rejoice in the deepening of our own convictions through our discussions together, and we pray that the Statement we have signed may be used to the glory of our God toward a new reformation of the Church in its faith, life, and mission.

We offer this Statement in a spirit, not of contention, but of humility and love, which we purpose by God’s grace to maintain in any future dialogue arising out of what we have said. We gladly acknowledge that many who deny the inerrancy of Scripture do not display the consequences of this denial in the rest of their belief and behavior, and we are conscious that we who confess this doctrine often deny it in life by failing to bring our thoughts and deeds, our traditions and habits, into true subjection to the divine Word.

We invite response to this statement from any who see reason to amend its affirmations about Scripture by the light of Scripture itself, under whose infallible authority we stand as we speak. We claim no personal infallibility for the witness we bear, and for any help which enables us to strengthen this testimony to God’s Word we shall be grateful.

A Short Statement

God, who is Himself Truth and speaks truth only, has inspired Holy Scripture in order thereby to reveal Himself to lost mankind through Jesus Christ as Creator and Lord, Redeemer and Judge. Holy Scripture is God’s witness to Himself.

Holy Scripture, being God’s own Word, written by men prepared and superintended by His Spirit, is of infallible divine authority in all matters upon which it touches: it is to be believed, as God’s instruction, in all that it affirms, obeyed, as God’s command, in all that it requires; embraced, as God’s pledge, in all that it promises.

The Holy Spirit, Scripture’s divine Author, both authenticates it to us by His inward witness and opens our minds to understand its meaning.

Being wholly and verbally God-given, Scripture is without error or fault in all its teaching, no less in what it states about God’s acts in creation, about the events of world history, and about its own literary origins under God, than in its witness to God’s saving grace in individual lives.

The authority of Scripture is inescapably impaired if this total divine inerrancy is in any way limited or disregarded, or made relative to a view of truth contrary to the Bible’s own; and such lapses bring serious loss to both the individual and the Church.

Articles of Affirmation and Denial

Article I

We affirm that the Holy Scriptures are to be received as the authoritative Word of God.

We deny that the Scriptures receive their authority from the Church, tradition, or any other human source.

Article II

We affirm that the Scriptures are the supreme written norm by which God binds the conscience, and that the authority of the Church is subordinate to that of Scripture.

We deny that Church creeds, councils, or declarations have authority greater than or equal to the authority of the Bible.

Article III

We affirm that the written Word in its entirety is revelation given by God.

We deny that the Bible is merely a witness to revelation, or only becomes revelation in encounter, or depends on the responses of men for its validity.

Article IV

We affirm that God who made mankind in His image has used language as a means of revelation.

We deny that human language is so limited by our creatureliness that it is rendered inadequate as a vehicle for divine revelation. We further deny that the corruption of human culture and language through sin has thwarted God’s work of inspiration.

Article V

We affirm that God’ s revelation in the Holy Scriptures was progressive.

We deny that later revelation, which may fulfill earlier revelation, ever corrects or contradicts it. We further deny that any normative revelation has been given since the completion of the New Testament writings.

Article VI

We affirm that the whole of Scripture and all its parts, down to the very words of the original, were given by divine inspiration.

We deny that the inspiration of Scripture can rightly be affirmed of the whole without the parts, or of some parts but not the whole.

Article VII

We affirm that inspiration was the work in which God by His Spirit, through human writers, gave us His Word. The origin of Scripture is divine. The mode of divine inspiration remains largely a mystery to us.

We deny that inspiration can be reduced to human insight, or to heightened states of consciousness of any kind.

Article VIII

We affirm that God in His Work of inspiration utilized the distinctive personalities and literary styles of the writers whom He had chosen and prepared.

We deny that God, in causing these writers to use the very words that He chose, overrode their personalities.

Article IX

We affirm that inspiration, though not conferring omniscience, guaranteed true and trustworthy utterance on all matters of which the Biblical authors were moved to speak and write.

We deny that the finitude or fallenness of these writers, by necessity or otherwise, introduced distortion or falsehood into God’s Word.

Article X

We affirm that inspiration, strictly speaking, applies only to the autographic text of Scripture, which in the providence of God can be ascertained from available manuscripts with great accuracy. We further affirm that copies and translations of Scripture are the Word of God to the extent that they faithfully represent the original.

We deny that any essential element of the Christian faith is affected by the absence of the autographs. We further deny that this absence renders the assertion of Biblical inerrancy invalid or irrelevant.

Article XI

We affirm that Scripture, having been given by divine inspiration, is infallible, so that, far from misleading us, it is true and reliable in all the matters it addresses.

We deny that it is possible for the Bible to be at the same time infallible and errant in its assertions. Infallibility and inerrancy may be distinguished, but not separated.

Article XII

We affirm that Scripture in its entirety is inerrant, being free from all falsehood, fraud, or deceit.

We deny that Biblical infallibility and inerrancy are limited to spiritual, religious, or redemptive themes, exclusive of assertions in the fields of history and science. We further deny that scientific hypotheses about earth history may properly be used to overturn the teaching of Scripture on creation and the flood.

Article XIII

We affirm the propriety of using inerrancy as a theological term with reference to the complete truthfulness of Scripture.

We deny that it is proper to evaluate Scripture according to standards of truth and error that are alien to its usage or purpose. We further deny that inerrancy is negated by Biblical phenomena such as a lack of modern technical precision, irregularities of

grammar or spelling, observational descriptions of nature, the reporting of falsehoods, the use of hyperbole and round numbers, the topical arrangement of material, variant selections of material in parallel accounts, or the use of free citations.

Article XIV

We affirm the unity and internal consistency of Scripture.

We deny that alleged errors and discrepancies that have not yet been resolved vitiate the truth claims of the Bible.

Article XV

We affirm that the doctrine of inerrancy is grounded in the teaching of the Bible about inspiration.

We deny that Jesus’ teaching about Scripture may be dismissed by appeals to accommodation or to any natural limitation of His humanity.

Article XVI

We affirm that the doctrine of inerrancy has been integral to the Church’s faith throughout its history.

We deny that inerrancy is a doctrine invented by Scholastic Protestantism, or is a reactionary position postulated in response to negative higher criticism.

Article XVII

We affirm that the Holy Spirit bears witness to the Scriptures, assuring believers of the truthfulness of God’s written Word.

We deny that this witness of the Holy Spirit operates in isolation from or against Scripture.

Article XVIII

We affirm that the text of Scripture is to be interpreted by grammatico-historicaI exegesis, taking account of its literary forms and devices, and that Scripture is to interpret Scripture.

We deny the legitimacy of any treatment of the text or quest for sources lying behind it that leads to relativizing, dehistoricizing, or discounting its teaching, or rejecting its claims to authorship.

Article XIX

We affirm that a confession of the full authority, infallibility, and inerrancy of Scripture is vital to a sound understanding of the whole of the Christian faith. We further affirm that such confession should lead to increasing conformity to the image of Christ.

We deny that such confession is necessary for salvation. However, we further deny that inerrancy can be rejected without grave consequences both to the individual and to the Church.

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The Glory of Rome

By James Austin on March 13, 2022 in Theology

This post is to bring into view the work of the apostle Paul as he brought the gospel to Jews and Gentiles in the first-century world of Asia Minor and Eastern Europe. More specially, Paul was appointed by Christ Jesus as an apostle to the Gentiles (1 Tim 2:7), and he fulfilled his mission with passion and strenuous attention.

Purpose and Background

With every bit of his mind, body, soul, and strength, Paul brought the message of reconciliation to God through Christ among people who were culturally alien to the messianic prophecies and the old covenants that extended back for generations. This post surveys the subject matter of Paul’s letters to the Romans. In his writing, he engages a people steeped in Greco-Roman culture with all of its pagan influences and Gentile customs of early gnostic and epicurean thought. The purpose of Paul’s letter itself cannot be narrowed to a single topic (i.e., systematic reasoning of God’s salvific power to the Gentiles). Paul wrote numerous additional matters of concern to the formative Gentile Church. Issues about the Church, humanity’s sin problem, God’s method of redemption, personal and shared holiness, sovereignty, ethnic cohabitation, and ministry work together inform the readers of Romans what principles to understand and abide in a life of hope and godliness.

Earlier in life, Apostle Paul was a Jew known as Saul of Tarsus (Acts 21:39), a province in Cilicia, southeast Asia Minor (modern-day Turkey). He was a tentmaker by trade who became a Pharisee and relocated to Jerusalem to live by the old covenant faith of Judaism. He was an educated man and a Jewish rabbi ardent in observing the Torah and tradition. The Torah of Moses was a focal point of his life, and he was devoted to the traditions of Israel. Paul was a rigorous student of the Torah as a Hebrew legal scholar under Gamaliel, a Jewish leader of his time (Acts 22:3). Paul’s achievements and status within his circles of Judaism earned him respect and admiration. His intellectual accomplishments and influence produced an authority recognized and accepted by Jewish religious leaders as necessary for his development and continuing work in Jerusalem and synagogues throughout Judea and various Mediterranean locales.

Paul was a Roman citizen by birth. A Jewish Roman citizen with status and privileges befitting a family of means. While his accomplishments were impressive and carried a significant weight of influence, he was of the tribe of Benjamin sealed as a Jew by circumcision (Phil 3:5). Moreover, as an official Roman citizen, he was recognized by the Roman and Israeli governments as a prominent social figure having cultural stature and notoriety. Paul was resourceful, driven, intelligent, strong-willed, persistent, and zealous. His convictions concerning the Torah and Jewish traditions were so fierce that he captured and prosecuted Christians of the emergent church in Jerusalem and Judea. While Paul did not accept Jesus’s status as the Jewish Messiah, he would come to know Him as the Christ of humanity to include Jews and Gentiles. Specifically, while Paul was on a journey from Jerusalem to Damascus toward Syria, Jesus appeared before him to confront his persecution (Acts 9:1-22). After His resurrection and ascension, Jesus revealed His identity to Paul as the risen Christ foretold. Paul’s direct encounter with Jesus confronted his understanding of Scripture, as he was very attuned to the experience of Jesus’ appearance as Messiah yet not to Pharisaic expectations. From within the Torah and across the various covenants down through the centuries, through divine encounter, Paul was granted mercy and a mission concerning what he must suffer and accomplish (Acts 9:15-16). Paul was converted from Judaism to Christianity in a flash of divine revelation while on the Damascus road.

Structure

As Paul was chosen to bear the name of Christ Jesus to the Gentiles, kings, and the children of Israel, his actions were guided and propelled by the Spirit to suffer hardships, form churches, shepherd God’s people, and write letters (2 Pet 3:16) to testify to the truth of the gospel, answer questions, and provide teaching. Accordingly, as Paul undertook his travels, he likely wrote to the Church of Rome by an amanuensis while in Corinth.¹ The apostolic era of the early Church were recipients of direct verbal and written communication to shape their form of assembly and practice of faith according to principles and instruction concerning their development. Namely, the substance and body of Paul’s letter to the Romans were written in 56 A.D., while on his third missionary journey. His letter centers around doctrinal and practical concerns² for the unification of the Church and furtherance of the gospel.

Doctrinal Concerns

Before delving further into the various sections of Paul’s letter, it is helpful to understand the circumstances around the hope of the gospel for both Jews and Gentiles. These were expressed as doctrines of depravity, sin, judgment, and the solution through a redemptive path. Involving justification, sanctification, and glorification of believers in Christ, God provides a way of reconciliation for eternal life and salvation. Those who accept and receive Christ Jesus by faith to include both Jews and Gentiles unified in the gospel. By one gospel as a reliable means of return to God through Christ Jesus, the Church of Rome was informed of what it meant to live by hope and grace to place individual and corporate confidence in Christ for reconciliation and escape from judgment due to the consequences of sin. Through the first eleven chapters of Romans, Paul precisely describes what this entails in thorough detail.

Practical Concerns

As Paul writes in contiguous form from the first eleven chapters, he informs the Roman Church about the day-to-day implications of fruitful godly living. Notably, in light of the redemptive work of Christ as a practical matter to any ethnicity. Together in the hope of the gospel, Jews and Gentiles transitioned to new lives as they set aside traditions, preferences, fears, and concerns about the requirements of the law, culture, and matters of conscience. In the face of religious and cultural baggage, interpersonal tensions and obstacles had to be overcome through peace and renewal of perspectives and attitudes applicable to each individual. Routine matters of fellowship, sharing meals, and work habits had to be resolved in light of the unity in the gospel and well-being of the Church.

Synthesis

Bringing together both doctrinal and practical concerns is rooted in the teaching of Paul as stipulations of the new covenant were formed as standards to live by. It just was not enough to become informed of principles concerning justification, righteous living, and their obligations to God and one another. The Church of Rome needed to know what was different and new and what was expected of them as they lived lives pleasing to God, befitting their faith and fruitful lives in the Spirit. It was necessary to practice what they learned and were taught as one people.

Introduction (Romans 1:1-17)

Paul’s credibility was necessary to establish before beginning his instructions to the Church. In doing so, he specifies his authoritative position as an apostle of God and servant of Christ set apart and appointed to inform others of the gospel and obedience of faith among all nations. In the opening comments to the Romans, he was explicit in greeting by way of encouragement and a longing to visit them from Corinth. As he intended to visit Rome, he was under obligation to Jesus Christ that he must preach the gospel to Gentiles elsewhere as well. Paul was committed to satisfying the expectations placed upon him. It was necessary to include the Greeks and Barbarians, and he informed the Church of Rome of such obligations while prevented from an earlier visit. Paul’s greeting followed an epistolary format of salutation that explicitly informs the reader of the gospel, Christ the Son, Scriptures, Paul’s gospel, the obedience of faith, and the name and glory of God.³

The Problem of Depravity & Judgment (Rom 1:18–3:20)

As Paul wrote that “the righteous shall live by faith” (Rom 1:17), he contrasts that state of being with God’s wrath upon the unrighteous. Paul articulated the infamous Romans 1 passage about everyone lost in sin with observations concerning the culture at the time. Both Jews and Gentiles of first-century Rome were indicative of unrighteous people and ungodliness in suppression of the truth. Contrary to the evidence of God’s existence through creation and His divine attributes, people exchanged the truth about God for a lie and worshiped creatures instead of God the Creator. The consequences of self-delusion, error, and degrading passions led people into depravity to remove them from a desire for the Creator and truth. Instead, people become filled with evil and thoroughly opposed to natural order and righteousness.

As given over to unrighteousness, covetousness, and malice, the sin itself involves envy, murder, strife, deceit, gossip, slander, hatred, insolence, arrogance, conceit, disobedience, dishonor, foolishness, faithlessness, heartlessness, and cruelty. As indicative of Greco-Roman culture, people who deny Truth and God their Creator were and are desperately lost while subject to God’s righteous judgment. Without recourse, the problem was a staggering loss of peace, order, and a common harmony with one another and God to fill a purpose of contentment and life to glorify God and love Him and each other as designed and intended.

The judgment of God involves a “giving over” people to their sinful and erroneous interests (cf. Rom 1:24, Acts 7:42).⁴ The suffering and misery of people that ensues as an outcome of depravity and evil conduct is a manifestation of hardships and distress in physical life that was certain and against the created order of humanity. The passive and foreboding wrath of God actively against humanity engaged in the error and depravity constitute the sinfully lost disposition. Enmity with God involved depraved people who were subject to judgment as anyone without Christ is lost in sin.

Paul further elaborates on the truth that sinful people cannot mitigate the judgment of God by their efforts. Following and abiding by the law in an attempt to satisfy God’s requirement for righteousness was a futile undertaking (Rom 3:19) because if anyone offends in one point of the law, then there is the guilt of the whole law (Jas 2:10). Paul makes it clear to the Church that God’s righteousness solves the problem of sin as no one is righteous and fit to stand before God in judgment. While there is condemnation upon those separated from Him due to sin, there is no way for an individual to make up for offenses. The deep corruption of all humanity laid bare before God was a debt paid through Christ regardless of individual merit, ethnic status, or nationality (Rom 3:1-4). It was God’s righteousness as the intervening solution to humanity’s sin problem that required judgment and wrath. No person can be justified before God by works of the law as the corrupt nature of everyone involves an inevitable rejection of God by knowledge of sin. An absence of the fear of God reveals to those who violate His law all unmet obligations to cement their condemnation before Him without Christ.

Righteousness from God’s Justification (Rom 3:21–5:21)

While everyone is conscious of sin, whether later suppressed or not, everyone has sinned and fallen short of the glory of God (Rom 3:23). The law makes the need for faith evident, and it is a witness to our fallen condition apart from Christ. Therefore, the law in Paul’s mind performed a positive function in this way as it pointed to Christ.⁵ More explicitly, the imputation of faith to believers for righteousness through God’s forbearance. Faith is imputed for righteousness, counted for righteousness, and reckoned for righteousness by God’s righteousness (Rom 4:3, 5, 9, 22, 24).⁶ Paul brings attention to the authority of Scripture to make clear Abraham’s Justification before God by faith. “Abraham believed God, and it was counted to him as righteousness” is declared in Scripture to highlight the principle of faith to become made righteous.

Abrahams’s righteousness was counted to him without considering what he accomplished through performance or circumcision in an effort to earn God’s favor. As circumcision was a seal for all those who believed, he was made the father of faith for all without being circumcised. The seal of circumcision itself was a covenant indicator of distinction for righteousness by faith to count for others. While there was the presence of sin and guilt upon Abraham and those of the seal of circumcision, faith in God was the means of their justification for right standing with God and salvific righteousness. Justification by faith as righteousness is a claim for all believers validated by Paul from the authority of Scripture. Paul makes vividly clear that believers who are the spiritual offspring of Abraham (Gal 3:29) are people in Christ as heirs according to the guaranteed promise of God (Rom 4:16). Those who share in Abraham’s faith and believe God participates in justification by faith about God’s promise, “so shall your offspring be” (Gen 15:5).

Paul further elaborates to the Roman Church that faith’s intended effect of justification is peace with God. Achieved by the Lord Jesus Christ, access to God is obtained as He died for the ungodly. The death of Christ to redeem people of faith made righteous was to bring to God heirs of inheritance according to His promise. As the blood of Christ (Rom 5:9) justifies the redeemed, His people are saved from the wrath of God. As the cost of this work of redemption is far beyond human wisdom and comprehension, God gave up His Son for reconciliation.

Furthermore, Paul stressed that once believers are reconciled, they are saved through the life of Christ (Rom 5:10). This free gift of reconciliation to escape condemnation is the gospel hope for all only in Christ. To live in Christ by grace made possible through His sacrificial death, burial, and resurrection, where believers are made righteous by faith.

Holiness and Sanctification (Rom 6:1–8:39)

Paul’s letter to the Romans transitions from justification to sanctification as he instructs believers about holy and righteous living. Where people of faith were formally slaves to righteousness, he urges them to present their bodies as slaves to righteousness leading to sanctification (Rom 6:19). While people were set free from the slavery of sin through the gospel, the righteousness lived leads to sanctification, ending in eternal life.⁷ Grace as an active ingredient appears as a functional impetus at work in the life of a believer. To affect a drive toward individual sanctification as people transition from slaves to sin to slaves of righteousness. Grace, in this sense, is not a passive activity that allows for God’s favor or merit to override the presence of sin. It is an active ingredient in the catalyst of sanctification.

Free from condemnation, believers in Christ are no longer under the law but under grace. As promised, any person given eternal life is righteous by faith and free from the law. More specifically, freedom from the law correlates to freedom from condemnation as believers under grace are united in Christ to bear fruit and live by the Spirit. Those in Christ are cut off from the law and bound to grace as a husband’s death releases a woman from one covenant to render her bound to another in marriage.⁸

While those in Christ are free from sin, the struggle against sin continues because while a person belongs to God, that person still lives in the body where sin dwells. The law is righteous and holy, but sin itself within produces death. As the law is spiritual, that law of sin in the flesh holds us captive. The struggle with sin is the person’s bodily flesh waging war with the inner being or spirit of those in Christ. Aurelius Augustin further expressed this condition as the carnality of the mortal body “sold under sin” (Rom 7:14) until the spiritual body is clothed in immortality.⁹ Until physical death, therefore, as it is of those in Christ, Paul served the law of God with his mind to bear fruit, yet in his flesh, he served the law of sin.

As those in Christ by the spirit inhabit the flesh subject to death, believers walk by the Spirit. That is, to set the mind on the Spirit where there is life and peace. Living and walking by the flesh is enmity with God, and it cannot submit to God’s law. Conversely, righteousness that abides in the believer is made alive to the Spirit as the body is dead because of sin. As by the Spirit, the deeds of the flesh are put to death, then by the Spirit, those in Christ will live. This hope was made possible by the love of Christ to bring us into union and fellowship with him.

The Sovereignty of God (Rom 9:1–11:36)

Paul distinguishes the children of the flesh and children of the promise. There are children of Israel according to the flesh, and there are the children of Abraham according to the promise (Gal 4:23). He elaborates on the difference between the flesh and the promise to bring into view the wisdom and sovereignty of God through “vessels of wrath” (Rom 9:22) and “vessels of mercy” (Rom 9:23). The declared “sons of the living God” (Rom 9:26) is in contextual reference to the adoption as sons (Rom 8:23) as heirs of the promise. As those in Christ justified by faith walk in the Spirit, they are reckoned righteous and heirs to eternal life. The sovereign difference between the children of the flesh and the children of the promise is between those in Christ and those who are not.

The believers within the first-century Roman Church were informed of these doctrinal concerns to contrast between the belief and unbelief of Jews and Gentiles. To the Gentiles, righteousness is pursued by grace through faith that produces fruit. With the Jews, righteousness is pursued by works of the old covenant law. Within the new covenant context, by the sovereignty of God, the children of promise and children of the flesh are regarded intentionally separate through the “rock of offense” of Christ, who God placed upon His old covenant people.

Israel’s unbelief does not preclude their ultimate justification and reconciliation to God. It is through their trespass salvation has come to the Gentiles (Rom 11:11). God does as He wills between the elect and the justified (Rom 9:11-24) in His redemptive plan to bring people to Him through Christ. It is along a span of time that people become reconciled either as Jews or Gentiles through faith in Christ as made present for purposes of justification and righteousness. Salvation unachievable by the law, Israel was hardened by a rejection of the gospel as God’s sovereign means of their corresponding redemption across covenantal periods. Israel will eventually be restored and reconciled, but until that time, the sovereign work of God prevails.

Renewed Life & Mind (Rom 12:1-2)

Paul again transitions to an appeal to the Church. Predicated upon his discourse concerning the sin problem of Jews and Gentiles, he makes clear the mercies of God through the gospel. For all in Christ who believe, His people are called to faith for justification and righteousness, whether Jew or Gentile, to become reconciled to God. While there is life in the body of flesh, sanctification is the spiritual course of life in the Spirit. The work of God between unbelief and belief among Jews and Gentiles is a sovereign work alongside the redemptive accomplishments of Christ. The inclusion of Israel will be saved and restored (Rom 11:1-32), but until then, Gentiles are ushered into belief and justification for God’s good pleasure and for those who would believe.

It stands to reason that those in Christ should present their bodies of flesh as a sacrifice to God. Spiritual service as a form of worship is a rational endeavor in the life of the Spirit. Romans 12:1-2 is a prelude and theme to the remainder of what Paul’s letter concerns.¹⁰ The life of a believer should be devoted to the service of others as a means of living by the Spirit. Made evident in the believer’s life by the Spirit are the fruits of the Spirit. As Paul wrote to the believers in Galatia (Gal 5:1-26), the fruits of the Spirit yield positive and meaningful character and work toward individual conduct and the life of a body of believers.

In contrast to the works of the flesh that come into opposition to the life of the Spirit, Paul charges believers to renew their minds. Where it becomes necessary to recognize and follow the will of God, this involves a transformation of priorities and values in keeping with a change of heart and mind holy, acceptable, and pleasing. The freedom that belongs to those in Christ renders to them the capacity to serve God and people by the Spirit from a renewed life.

Life of Peace, Unity, & Love (Rom 12:3-13:14)

As Paul’s discourse transitions from doctrinal concerns to practical concerns, he sets course to write specifics about what believers are to do by faith through grace. With a renewal of mind and life by the Spirit that gives way to service and worship, behavioral principles for Godly living become a daily practice. Numerous examples of such performative outcomes result from gifts “assigned” by God (Rom 12:3). Functions within the church that metaphorically compare to the body of a person represent the necessity and purpose of its various members. Suppose a concern or dispute should surface about one church member being more important than others. In that case, Paul communicates the unity of the body as its diverse members achieve a given purpose. As Paul addressed in 1 Cor 12, a diversity of gifts must be honored. Otherwise, members could become tempted to compare each other with false pride.¹¹

Further practical instructions were written to the Romans and for believers today. The marks of a Christian include living at peace with one another. Furthermore, Paul instructs those in Christ to live in peace with society and authorities. There is no ambiguity about what positive attitudes and inner motivations must become externally evident toward others. Living in submission, harmony, cooperation, and gratitude are necessary Christian dispositions. It is contradictory to the life of peace, unity, and love to live contentiously with people. Christians are called to live by faith and walk by the Spirit both inwardly and outwardly.

As love is a fruit of the Spirit, Paul makes it evident that the love of one another fulfills the law (Rom 13:8). Accordingly, those in Christ are urged to cast off “works of darkness” that bring harm to others through the gratification of the flesh. Such behavior is incompatible, whether by immoral conduct, undue abrasive attitudes, or verbal animosity and abuse.

Conscience, Discernment & Deference (Rom 14:1-15:13)

Paul further narrows his instructions to the church in Rome concerning the presence and diversity of new believers and Jews among them. Explicit guidance is given to believers in Christ about unity within the church, and Paul was precise concerning the conscience of people who object to acceptable yet divergent faith practices. The opinions of some people who were weak in faith were not to be disputed or accused of stringent rules around meals or the abstention from valued traditions. Paul’s concern amounted to the spiritual preservation of believers and Jews who were in the presence of Christians that appeared to violate people’s conscience and not just their preferences or tastes. More seasoned and mature believers were warned about causing others to sin by violation of conscience. And Paul’s tone is severe in the matter as he verbally brought to mind the inevitable judgment of God by which everyone must stand (Rom 14:10). It is abundantly clear that each person must give an account of themselves to God.

To sin against Christ was to cause a brother or sister in the Lord to violate their conscience (1 Cor 8:13). It was Paul’s exhortation that Christian’s strong in the faith must not destroy the work of God in the lives of fellow believers. Inconsiderate exercise of freedom in eating anything at-will could distress the ‘weak’ and lead them to act against their consciences, thus causing shipwreck of their faith.¹² The ‘strong’ who would destroy the work of God in the lives of the ‘weak’ merely for the sake of food were not living according to the principle of love Paul earlier wrote about (Rom 13:10). To pass judgment on fellow believers or grieve them by what others do in their freedom of conscience by faith is unacceptable and counterproductive.

Method & Ministry (Rom 15:14-33)

Paul wrote to the church in Rome to express his satisfaction with them. He acknowledged their advanced development in the gospel. Their goodness and knowledge had matured where they could instruct one another without undue burden or strife. It is apparent that Paul delighted in their growth as believers in Christ as he shared his confidence in them by what he accomplished and valued. Inclusive to their place in the Kingdom of God, Paul had fulfilled his ministry. From Jerusalem all the way to Illyricum (modern Yugoslavia) to the North of the Adriatic Sea, Paul reached yet further people beyond the rim of the Mediterranean. Paul’s recorded missionary journeys extended farther and farther in duration to ensure the fulfillment of Christ’s commission. Namely, to bring the Gentiles the gospel and obedience by word and deed (Rom 15:18). Location after location, Paul planted churches and formed them with believers in Christ to involve fellow ministry workers. Paul’s work of the gospel of Christ was an epic undertaking to which God obtains the fullest measure of glory.

Paul’s affection for the church in Rome was a pleasing experience. Their spiritual blessings translated to material blessings of welcomed support for furtherance of the gospel and Paul’s ministry work in Jerusalem and later toward Spain if he were to reach that far. As Paul began to conclude his written discourse, his appeal for prayer was on his mind as safety from the Church was concerned.¹³ He knew that he would encounter conflict once he arrived in Jerusalem, and he desired deliverance from people opposed to his work further West toward Spain. As his work in the region ended, Paul sought to further the gospel. He hoped to gain the favor of the saints in Jerusalem for continued support and encouragement.

Final Commendations & Farewell (Rom 16:1-27)

The closure of the letter to the church at Rome is a roster of greeting to acknowledge numerous people active in the faith. Its length is unique and comprehensive as the people that Paul personally greeted were a listing of notable figures involved in the work of ministry and the church’s growth. While the identities of each person were explicit by name, various contributions and associations among the saints were made clear. The roster also somewhat served as a listing of risks undertaken by first-century prisoners and missionaries of the Church alongside Paul. Behind each of the names made apparent in the letter is a notable person responsible for the advancement of the Kingdom.

Paul’s final appeal was written in the form of instructions. He warned the church in Rome to guard against people who would stir up divisions and obstacles that contradict the doctrines they were taught. Paul’s doctrinal concerns through the first eleven chapters of his letter were not up for contravening opinions or perspectives. The teachings of Paul to the Romans and the churches throughout Asia-Minor were a work of collaboration from among additional apostles and their disciples to assure a lasting and coherent belief. The strengthening of the saints according to the gospel and the preaching of Jesus Christ was in bloom for the world to witness. Paul’s heartfelt interest was toward the obedience of faith to the Gentiles. It was and is for the glory of God through Christ Jesus for all eternity.

Conclusion

The apostle Paul’s ministry and his passionate written letter to the church in Rome is an incredibly beautiful expression of spiritual significance. The direct inspiration and active involvement of the Holy Spirit is the only viable explanation for its meaning and purpose. As the letter to the Romans is intended for mature believers in Christ, it is a tenderhearted work of profound importance. While it is intellectually rich, a reader of the letter cannot escape the plain content of the text. The surface of the letter as constituted by words assembled without further depth is in itself unspeakably heartwarming. As the letter speaks to the inner being about truth and the work of God through Christ Jesus, it is impossible to miss the joy and peace that comes with its message. The gospel of Christ is a treasure, and the love of God through the Lord Jesus is of incomparable worth.

The comprehensive nature of the letter as a guide for doctrinally sound theology and Christian living is undeniable. While the text of the letter is specific to the church in Rome, it has immeasurable value to those in Christ. Those who wish to probe the depths of justification, sanctification, righteousness, faith, grace, unity, and many other topics of crucial necessity, will never fully exhaust the wonder of God’s love, wisdom, and sovereignty.

Citations

¹ F. F. Bruce, Paul: Apostle of the Free Spirit (Milton Keynes, UK: Paternoster, 1977), 16.
² M. Scott Bashoor, Visual Outline Charts of the New Testament (B&H Academic, 2016), 44.
³ Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2157.
⁴ William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 762.
⁵ Scott Hafemann, “Review of Paul, the Law, and the Covenant by A. Andrew Das,” Trinity Journal 25, no. 2 (2004): 265.
⁶ John Miley, Systematic Theology, Volume 2 (New York: Hunt & Eaton, 1893), 319.
⁷ Mark A. Seifrid, “Romans,” in Commentary on the New Testament Use of the Old Testament (Grand Rapids, MI; Nottingham, UK: Baker Academic; Apollos, 2007), 631.
⁸ C. E. B. Cranfield, A Critical and Exegetical Commentary on the Epistle to the Romans, International Critical Commentary (London; New York: T&T Clark International, 2004), 333.
⁹ Augustine of Hippo, “A Treatise against Two Letters of the Pelagians,” in Saint Augustin: Anti-Pelagian Writings, ed. Philip Schaff, trans. Robert Ernest Wallis, vol. 5, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1887), 383.
¹⁰ Thomas R. Schreiner, Romans, vol. 6, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Books, 1998), 649.
¹¹ Douglas J. Moo, The Epistle to the Romans, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1996), 763.
¹² Colin G. Kruse, Paul’s Letter to the Romans, ed. D. A. Carson, The Pillar New Testament Commentary (Cambridge, U.K.; Nottingham, England; Grand Rapids, MI: William B. Eerdmans Publishing Company; Apollos, 2012), 524.
¹³ John Chrysostom, “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Epistle of St. Paul to the Romans,” in Saint Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans, ed. Philip Schaff, trans. J. B. Morris, W. H. Simcox, and George B. Stevens, vol. 11, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series (New York: Christian Literature Company, 1889), 549.

Bibliography

Bashoor, M. Scott. Visual Outline Charts of the New Testament. Nashville, TN: B&H Academic, 2016.
Bruce, F.F. Paul: Apostle of the Free Spirit. Milton Keynes, UK: Paternoster, 1977.
Chrysostom, John. “Homilies of St. John Chrysostom, Archbishop of Constantinople, on the Epistle of St. Paul to the Romans.” In A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, First Series, vol. 11, by trans. J. B. Morris, W. H. Simcox, and George B. Stevens ed. Philip Schaff, 549. New York: Christian Literature Company, 1889.
Cranfield, C.E.B. A Critical and Exegetical Commentary on the Epistle to the Romans, International Critical Commentary. London: T&T Clark International, 2004.
Crossway Bibles. The ESV Study Bible. Wheaton: Crossway Bibles, 2008.
Hafemann, Scott. “Review of Paul, the Law, and the Covenant by A. Andrew Das.” Trinity Journal 25, no.2, 2004: 265.
Hippo, Augustine of. “A Treatise against Two Letters of the Pelagians.” In A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Saint Augustin: Anti-Pelagian Writings Vol. 5, by trans. Robert Ernest Wallis ed. Philip Schaff, 383. New York: Christian Literature Company, 1887.
Miley, John. Systematic Theology. New York: Hunt & Eaton, 1893.
Moo, Douglas J. The Epistle to the Romans, The New International Commentary on the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1996.
Schreiner, Thomas R. Romans, vol. 6, Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Books, 1998.
Seifrid, Mark A. “Romans.” In Commentary on the New Testament Use of the Old Testament, by G.K. Beale and D.A. Carson, 607-694. Grand Rapids: Baker Academic, 2007.
William Arndt, et al. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000.

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Letters from Prison

By James Austin on March 7, 2022 in Theology

While Paul was in Rome, there is some evidence he was released and afterward wrote his epistles to Timothy (1 Timothy) and Titus. After about 63 A.D., Paul was reportedly released from his first Roman imprisonment. Upon his release, he travels East before pressing on to new territories. His objective was to visit churches on the Eastern side of the Aegean. If he were released, he would have made it farther West to Spain, and this would have been the time to have reached the farthest extent of the known world with the gospel (Matt 28:19-20, Mark 16:15). Possibly setting out to Spain in 64 A.D., he left Timothy at Ephesus and Titus at Crete. Upon rearrest around 67 A.D., he is subject to execution from Roman imprisonment, and he summons Timothy. After Paul’s first release from prison, there is significant effort to explain what he did. There is some theory that he wasn’t released from Roman imprisonment at all (i.e., “stricter confinement” from libera custodia; Paul: Apostle of the Heart Set Free, Bruce, 444).

Among a fragmented range of speculation about Paul’s historical travels (2 Tim 2:23), there is a puzzling sense of reason to reconstruct Paul’s whereabouts and his meta-narratives for delivery to the churches after the first imprisonment that doesn’t concern the substance of his message among the pastoral epistles. Historical records from Clement or Eusebius do not provide clear and concise detail to stitch together where Paul was before a rearrest, or the relevance of that was (other than to indicate 2 Timothy was written during the second imprisonment: Eusebius Hist. Eccl. ii. 22.2). There is a lot of equivocation, such as “maybe” or “could be” or “might have” to settle upon evidence of what he did. Meaning, it is merely theory that Paul wrote from release or exile (1 Clem 5:6), between a first and second Roman imprisonment (Bruce, 444-445). Paul’s writing of the pastoral epistles (1 Tim, 2 Tim, Titus, and Philemon) doesn’t explicitly indicate an exoneration or acquittal from Roman justice as he was incarcerated in Rome the first time.

As Paul wrote to the churches through Timothy and Titus, he gave specific instructions to their formation, order, and discipline. Toward that purpose, Paul quoted Epimenides (6th-century BC philosopher and religious prophet) in Titus 1:12. Much earlier on in the Bruce text (Bruce, 242), it is clear that Paul elaborates upon the context of “The Cretans, always liars, evil beasts, idle bellies!” or more explicitly from Titus 1:12b, “Cretans are always liars, evil beasts, lazy gluttons.” Before the Athenians, Paul places upon them the problem of self-reference in logic, which renders to the reader or listener a self-referential incoherence as it concerns the messaging and credibility of pagan philosophy or the Cretan prophet Epimenides. The Cretan prophet Epimenides declared all prophets as liars when such a statement was self-defeating. As such, that statement was written to the letter to Titus as a way to highlight the line of thinking about Cretans who called attention to their own prophet (who also declared Cretans as liars) as credible. Instead, they were empty talkers, deceivers, and the rebellious that Titus was to guard against while in Crete.

Paul quotes the pagan Greek writers to bring attention to the perils of entrusting the early church to those who were treacherous in thought and conduct. Warnings against those who would instruct believers of the early church lived dishonorable lifestyles inconsistent with Pauline instruction—especially concerning the gospel and the truth of what that means in terms of new covenant hope and instruction. To make room for errant thoughts and philosophies of false teachers was rejected as specific writings of Greco-Roman culture otherwise held in regard as having authority.

To both Timothy and Titus, Paul produced listings of qualifications for elders. The listing given to Titus was shorter than to Timothy. Of believers, Paul has great concern that they should produce the fruits of the Spirit in their own lives. Namely, as a foundation of elders, at a minimum, there should be qualities to include love, patience, gentleness, meekness, and self-control. The character qualities of Christ must be evident among converts who were to grow in maturity. The fruits of the Spirit were a baseline among believers converted as a bedrock of what members of churches were to live by.

The state of development among churches on Crete with Titus or at Ephesus with Timothy differed as a function of where believers were in their faith walk. Moreover, social conditions that placed pressures upon the churches in each region were unique and required attention as to their needs. Concerning situational circumstances, the regional Church becomes developed through formative instruction, producing an escalating value of service, worship, and gospel outreach. To achieve stability for foundational growth, the churches in Crete were at a different state of situational readiness, where Titus could assure and enforce its development according to the written instructions he obtained from Paul.

As Paul spent years in Ephesus with multiple visits and support from churches in the area, elders’ roles, responsibilities, and duties were likely more advanced toward their ministry charter, discipleship, individual care, and service of Christ and His people.

While Paul was imprisoned and wrote to the churches in Asia-minor, he had support from fellow workers of the gospel. Particularly during house arrest while in Rome, he had the help of Onesimus who was a derelict slave from across the Aegean. Onesimus’ obligation to Philemon, his master, was a serious matter that required attention. There were legal implications that threatened Paul as he kept a runaway slave in his company while in Rome. While Paul wrote his letter to Philemon concerning Onesimus, the runaway slave (Philemon 1:10-21), he was at some risk because he violated Roman law.

During Paul’s house arrest in Rome, his actions with Onesimus were self-acknowledged (v.11) while he was under Roman guard. And yet Onesimus was not only a runaway slave. He was harbored —a slave under the legal ownership to someone who had a claim to him as human property. As Onesimus was legally obligated to render service and work to his owner’s interests, he was of particular use to Paul instead during his imprisonment (v.11, cf Col 4:9). Paul attained beneficial human capital through Onesimus as he was a slave displaced from Philemon as a rightful owner. Paul gained Philemon’s time value of money vis-a-vis Onesimus for some time, and Philemon could have reported the matter to authorities.

From a Western cultural perspective, one could argue that Paul was in possession of stolen property. Onesimus, under his choice and free agency, made a series of decisions to leave his obligations and instead attend to Paul to some extent in support of his ministry and well-being. While in an apparent contradiction of interest, Paul’s letter to Colossae identifies Onesimus as a fellow ministry worker. Philemon was of the faith as well and treasured by Paul. Still, the apparent ethical concerns of displaced labor without Philemon’s consent had Paul concerned about Onesimus’ offenses, and the ministry, in general, could have been perceived as tainted or corrupt. It was an unwanted situation that carried perpetuated legal standing from a brother in Christ, and it had to be resolved.

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The Echoes of Suffering

By James Austin on March 1, 2022 in Theology

Today I finished reading the entirety of Paul: Apostle of the Heart Set Free by F.F. Bruce. The title of the text in the U.K. is Paul: Apostle of the Free Spirit. The text is 510 pages in length, and it is a comprehensive exposition of all Paul’s letters and related writings of him within the apostolic era. F.F. Bruce (1910-1990) is a well-known Rylands Professor of Biblical Criticism and Exegesis at the University of Manchester, England. He wrote over forty commentaries and various other books, including The Acts of the Apostles, The Gospel of John, The Message of the New Testament, and A Mind for What Matters. Scholars, academics, students, and the pastorate throughout the world of believers in Christ recognize the author’s work as credible and of immense weight.

As Bruce walks through Paul’s books, he presents an in-depth look at the apostle himself as a way to get at the apostle’s character, heart, and mind to probe the tenacity and strength of his convictions. With grace and a divine imperative to accomplish just exactly what God appointed him to do. Luke, the author of the gospel Luke and the book of Acts, wrote of the trajectory of Paul’s remaining adult years after his conversion on the Damascus road. As Jesus Himself spoke of Paul’s commission: “for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; for I will show him how much he must suffer for My name’s sake” (Acts 9:15-16).

Paul was appointed the apostle to the Gentiles. And while he did suffer hardships, distress, and persecution, he took delight in that suffering for Christ. Paul boasted of all he survived as described by all his sufferings recorded in Scripture. Unlike anything that ever was or ever will be, the glory of Paul’s suffering was as an offering of love and eternal service of worship. Even for all of his labors and the churches he formed throughout Asia and Europe, by grace and the power of the Holy Spirit, he set the momentum and perpetual development of early Christianity that would span populations throughout the centuries.

As Paul moved about Ephesus and Troas, then to Philippi, Thessalonica, Berea, Corinth, Galatia, and along the Aegean coast, he was accompanied by various disciples and fellow workers. He worked by a church formation process that repeatedly involved synagogues wherever he went. The Gentile God-fearers, uncircumcised, and ethnic congregants among Jewish fellowships who attended synagogues were attracted to the gospel as made clear during Paul’s ministry. New converts of Christ met in homes and gathering places that did not conform to the requirements and traditions of Judaism or Greek temples. Consequently, in due time, Paul was ultimately imprisoned in Rome because of the deepening impact of his ministry throughout Greco-Roman culture because of social, political, and religious animosity. Isolated from nearly all associates, he was eventually executed after two years of house arrest during the reign of Nero, Emperor of Rome. Yet, throughout Mediterranean territories from the first century onward, the body of believers as a Church increased by size and geographical distribution.

Within F.F. Bruce’s book Paul: Apostle of the Free Spirit, there was a substantial range and depth covered around the historical background of Paul’s religious, political, ethnic, and cultural environments to set the stage of first-century developments, primarily characterized by social tensions, religious upheaval, and political strife since the death and resurrection of Christ Jesus. Numerous opposing cultural differences between Jewish, Roman, Greek, and Gentile peoples defined the social undercurrent of the Greco-Roman era. Paul’s kingdom work was through a diversity of enormous significance. Paul situated himself among people mixed with deeply rooted Hellenistic lifestyles and Judaic traditions reaching across languages, religious expression, traditions, social classes, and territorial pressures. By necessity, Bruce set up a detailed profile, with a historiologically substantiated context of Paul’s surroundings and occasion. To present to his readers what was to occur of enormous spiritual significance, Paul often hurriedly traveled, underwent beatings, survived shipwreck, experienced cold and hunger to reach Gentiles with the gospel. The fruit of his labors would last for thousands of years and reach millions.

As the reader progresses through the Bruce text, there is an intuitively chronological feel to the author’s exposition. First through the book of Romans, then the letters to the Corinthians, and all canonical letters thereafter written to the early churches. Namely, within Asia-minor and along the Aegean, including Anatolia, Crete, Cyprus, Macedonia, Acaiah, and Italy. However unlikely, there is speculation by some that he made it to Spain with the gospel as he wanted. The sequence of territorial progress along the chronological timeline of Paul’s work matches the narrative of the Bruce text. More specifically, apostolic instruction, training, discipline, and corrective efforts were iterative construction methods around the formation of lasting fellowships. Paul’s cyclical and pastoral letters were written and delivered to fellowships along a timeline across various corresponding churches that underwent growth pangs. The formative Church in numerous locations was guided by visitation and teaching according to each community’s maturity, unique needs, and cultural climate.

Paul’s written work as Scripture to the early Church was to pastor a people and shepherd them through a new covenant apart from the law, as sustained by grace, faith, and sanctification amid cultural treachery, false teaching, and interpersonal hostilities. He brought the gospel to people through outreach, and he discipled many. He planted Churches, and he set in order fellowships and assemblies of believers for sustained growth. He was especially known for his teachings (doctrines) of justification and sanctification as they accompany the work of the Holy Spirit through the gospel.

As F.F. Bruce meticulously traverses Paul’s letters, he illuminates apostolic revelation from divine inspiration around numerous subjects. Paul’s work and writings fully immerse the reader in undeniable foundational truths from the most profound theological topics to eschatological concerns and daily living by faith and obedience. Moreover, the author’s caliber, range, and volume of citations from scholars, patristics, and numerous primary and academic sources are entirely impressive. To such an extent, this labor of love from F.F. Bruce is a treasure of timeless analysis to bring out precisely the truth and meaning of the gospel for all who would believe. As appointed by Christ Jesus, Paul’s work served our LORD with all his heart, mind, soul, and strength. Paul suffered well.

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The Macedonian Path

By James Austin on February 26, 2022 in Theology

It is technically incorrect to conclude that the dominant message of Philippians is the nurturing of Christian joy. The Greek word for “joy” (χαρᾶς) that Paul wrote in his letter to the Philippians appears several times to the reader. According to A Greek-English Lexicon of the New Testament and Other Early Christian Literature (BDAG), this word is a term that refers to the human experience of gladness. As Paul uses the term in various locations, they together do not substantiate the letter’s intended purpose. When a reader carefully examines each use of the “joy” term among all verses (Phil 1:4, 1:25, 2:2, 2:29, 4:1), without including the similar term “rejoice,” it becomes clear that the purpose of the letter does not rest upon the meaning of joy concerning the Philippian believers. The use of the term joy and its meaning is intended to describe a state of being that accompanies the actual purpose of the letter.

The letter’s purpose is to direct the Philippian church toward a joyful unity in the life of the gospel. Paul warns believers against false teachers and ministers who would lead people into error and cause division and the loss of peace. By Paul’s encouragement, “joy” is merely an adjective to the noun “unity” in the gospel and life of the church. Paul doesn’t explicitly inform his readers that the purpose of his letter was to pursue joy, but their pursuit of unity infers its presence. Paul urges believers to strive toward a humility of mind in pursuit of unity. Like Christ, by following His example and practice, believers are to conduct themselves in peace, gentleness, confidence, and the knowledge of the gospel toward unity of mind. In contentment, while circumstances were either easy or difficult, Christ and Paul were models to imitate.

Conversely, from Philippi to Thessalonica, the believers in Macedonia were new believers (less than 2-years of age) concurrent to when Paul and his fellow workers established the church. The Thessalonian believers were susceptible to doubt, instability, and suspicion, so when Jewish hostilities emerged concerning Paul and the development of the church, he fled the city only to cause a loss of confidence among those left behind. As Paul proclaimed, his visit was not in vain, but it was necessary to restore their confidence after his abrupt departure by elaborating upon his background and further intentions. Paul’s ministry was made thoroughly credible by his appointment by Christ, background, hardships, and intentions, as demonstrated by other churches established within Cilicia, Galatia, and elsewhere. While he left Thessalonica, he did not abandon them.

Paul’s aspirations for those in Thessalonica aligned with Christ’s charge to make disciples. Their growth, development, and sanctification were a priority as he immediately sent his disciple Timothy toward that purpose. To build confidence upon his background and apostolic authority further, he commissioned Timothy to visit them and strengthen their faith. His appointment to Timothy was immediate while they were gathered together in Athens. Moreover, to further remove any suspicion from the Thessalonian church, Paul appeals to their memory about the warnings against the afflictions he was to suffer. They witnessed firsthand his escape as necessary to continue his ministry. The situation they together endured was a testimony to the authenticity of Paul’s work with them in the gospel and their fellowship as believers. Paul informed them that this was an indication that his work was for their benefit, and he did not intend to leave them to the wolves.

The location of the Thessalonian church in Macedonia was a region of convergence around a diversity of thought. Cultural influences from the Greco-Roman worldview of the populace had a bearing upon people to include new coverts and believers who brought with them presuppositions or religious and ideological baggage. In reference to 2 Thess 2:2, Paul’s warning about deceptive messages and letters was further attestation about the false intentions of people who were of some influence upon believers or the church itself.

Intentional or not, errors circulated among believers about the Parousia and eschatological concerns carried enough weight that he elaborated on what implications arose from false conclusions that potentially grew more widespread. As a corrective measure, to align diverse views and erroneous instruction toward eschatological truth, Paul draws the reader’s attention to revelatory facts based upon the authority of the Spirit and God’s word.

Paul doesn’t specifically elaborate upon the diversity of erroneous thought but instead focuses on truth as necessary to inform those of the church about what to believe. Regardless of background, Jew, Gentile, God-Fearer, Roman, Greek, or otherwise, Paul makes clear that the strengthening of the Thessalonians was of utmost necessity. Diversions from their sanctification stemming from the diverse and erroneous views without apostolic authority did not hold sway as formative doctrines and traditions were taking shape within the church.

It was false teaching among believers that the Parousia had already occurred. And while the Thessalonians didn’t believe the false teaching, there was a warning from Paul concerning neglect and abstention from work. With a sense of imminence concerning the return of the LORD taken root, the daily needs and interests of the church were not attended as they should. Believers, even recent converts, were obligated to satisfy daily life demands to assure the needs of people were met. Specifically, as no one would know the specific day or hour of Christ’s return, families and church members needed to remain in proper standing as contributors to the community, the economy, and family life. It was unethical to abstain from duties and responsibilities that assured sustenance and the growth or maintenance of people and the church.

As the Parousia had not already occurred, it was false teaching that it was in the past. Suppose believers had concluded that the second coming of Christ had already occurred, and they were consequently left out. In that case, they could have given themselves over to licentiousness or grave immorality in betrayal of their faith. False teaching to have this effect was of concern to Paul and his fellow workers in the gospel. A falling away of believers into apostasy would impede the growth and development of the church founded in Thessalonica. Consequently, it was necessary to clarify what circumstances and expectations were surrounding the return of Christ to believers there and in the region as a whole.

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The Dispatch of Antiquity

By James Austin on February 20, 2022 in Theology

The significance of communication within the early church within Asia-minor can not be overstated. As there were numerous nationalities, languages, cultures, traditions, and religious commitments within the Greco-Roman empire located further East of Rome, the distribution of populations beyond Judea grew more widespread. Until the 19^th century, the traditional perspective was that Paul traveled through Northern Galatia in 56 A.D as the Gauls inhabited it. The inhabitants of Southern Galatia were Galatian in name only as Roman imperialism and its populace consisting of different ethnicities occupied the area. They were not ethnically Gauls. By comparison, the biblical record explicitly identifies Derbe, Iconium, and Lystra as the towns Paul visited with the gospel. While there is no record of his visitation to North Galatia that consisted of ethnic Gauls, churches formed in Southern Galatia would have been supported by correspondence as read from his letters to the Galatians. To conclude that Paul was writing to a Galatian church in the North is to speculate from silence and an absence of specific revelatory detail and the historiographical record. Paul specifically wrote to the Galatian people of Southern Galatia, which likely made its way to Northern Galatia.

By comparison, as Paul wrote to the believers at Ephesus, the introduction of the letter itself was explicit concerning its intended readership. The letter was written to the saints who were at Ephesus. The text doesn’t specify “the Church” or the equivalent in Greek by way of introduction. Further along in the body of the letter, there are various references to the church, but not as a directed reading of the saints at a specific assembly in Ephesus per se. The assemblies in Ephesus are inclusive of the language and terminology of the church as it concerns Paul’s apostolic instruction. Early manuscripts that do not specify the population of believers in Ephesus don’t expressly exclude them by inference. If Paul’s letter was copied to form another early manuscript and circulated to exclude the locale at Ephesus, it would serve as a circular letter among congregations of saints in Asia-minor without a specific target audience for more widespread instruction and applicability.

The biblical text doesn’t indicate that the letter was initial correspondence to the saints at Ephesus or that it was intended for eventual circularity at the outset. To conclude otherwise that there is evidence is simply a matter of historical theory outside the authority of scripture itself. Conversely, whether corroborated or not by other literary means, it is reasonable to conclude that all letters were eventually shared and served as a basis for apostolic instruction toward Godly living, doctrine, discipleship, and many other matters of pertinent interest and truth. Paul’s letter from Laodicea specified in Colossians doesn’t specify it as the letter written to the saints in Ephesus (Col 4:16). There is a compelling rationale about the nature of the letter’s intended circularity, and a reader could surmise its origin from Ephesus. Still, there isn’t explicit certainty, or biblical proof, that it was intended as a generic letter or from a template for broader consumption later in time.

More distinct from other correspondence, Paul wrote to the believers of Colossae about false teaching (Col 2:8) as the Colossian heresy formed and threatened to produce a corrosive effect. These believers were exposed to gnostic Judaism or at least primitive gnostic thought that inferred that the redemptive work of Christ and the grace of God wasn’t enough. More specifically, and according to F.F. Bruce, Paul: Apostle of the Free Spirit, false teachers from the synagogues of Phrygia were the source of Hellenistic Judaism that produced false and speculative beliefs that didn’t have a place for the gospel and Christ as a salvific necessity. As a form of syncretism took shape and found its way to believers in Colossae, specific emphasis was placed upon the angels and their agency responsible for creation. As elemental beings (stoicheia), they were to be feared and served through asceticism. Christ Himself was subject to the spiritual world’s divine plenitude (plērōma), or principalities and powers according to the spiritual élite presented as advanced and progressive wisdom and knowledge (gnōsis). Essentially, through false teaching, Christ wasn’t enough.

By comparison, Paul’s defense of the gospel to the Judaisers of Ephesus with different circumstances. He contended with Jewish Christians who held bodily circumcision as necessary to attain right standing before God. As an inclusive requirement of the new covenant, it was asserted that Gentiles must become circumcised to share in the fellowship of those who belong to Christ. As concluded of the Colossian heresy, Christ again wasn’t enough, but for different reasons. Through false teaching, Christ wasn’t sufficient.

While correspondence continued, in various locations within the Eastern Anatolian peninsula of Asia, several churches were planted that were undergoing spiritual development. They were under the apostolic leadership of Paul and his fellow laborers in the gospel of Christ. Their instruction delivered in oral and written form originated from shepherds appointed, and letters read for the purpose of teaching, rebuke, correction, and training in righteousness. In such efforts, written correspondence and spiritual gifts were given among people for God’s glory and growth in well-being. To that purpose, the distribution of letters interspersed included letters “coming from Laodicea.” In contrast, they would pass from the saints at Ephesus, the saints of Asia as a circular letter, or from Hierapolis and Laodicea itself (c.f. Col 4:16). Concerning the specific reference to Colossians 4:16, where Paul wrote, “see that you also read the letter from Laodicea” (ESV), some would reference it (without conclusive evidence) as the circular letter to the Ephesian believers. While others could surmise that the letter was directed explicitly to the Laodicea church – a letter now lost and absent from the canon of scripture. The perspective that the letter was yet additional correspondence circulated among the various churches in Asia is another theory of interest. It indicates a corpus of texts that served multiple purposes over some time. As needs and coordination for instruction, guidance, travel logistics, supplies, and support became a necessity for a network of churches, the body of believers in Asia had to rely upon a means of communication involving Paul and his variously named helpers.

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The Apostolic Burden

By James Austin on February 14, 2022 in Theology

When thinking through Paul’s teachings to the church at Corinth in the first century, about the resurrection body (1 Cor 15), there are corresponding principles about purity (1 Cor 6-7) that concern the church today. The coming transformation of the saints is predicated upon perishable flesh that belongs to the LORD (1 Cor 6:20). As the LORD inhabits His people by the Spirit, we are in this life set apart for a resurrection body as mortality must put on immortality (1 Cor 15:53). The likeness, character, and perception of our bodies together constitute an image of the earthly that will bear the image of the heavenly. Just as there is no sin in the resurrected body, there is to be no sin in the flesh among the saints, as Paul charges believers to “stop sinning” (1 Cor 15:34). The person who joins himself to the LORD (1 Cor 6:17) is to flee immorality as the body is a seed sown for spiritual immortality at the resurrection.

Impurity has no place in the believer’s life as the body is meant for the LORD, as it dwells in a perishable state subject to imperishability through the resurrection, Apostle Paul wrote about (1 Cor 15:50-57). The body indwelt by the Holy Spirit is not to be joined with another in immorality.

Paul wrote concerning unbelievers who have no business being in judgment over believers. As they are “unrighteous,” they do not inherit the Kingdom of God (1 Cor 6:9) since it will at some point be given over to the Father (1 Cor 15:24). The text of Scripture is explicit that sin will no longer have a place as death is defeated. As death is the outcome of sin, and the sting of sin is removed by washing and regeneration (Titus 3:5), impurity has no place in the resurrection body.

The Corinthian church’s situation regarding such matters weighed upon Paul. In fact, the markers between Paul’s interlude (2 Corinthians 2:14 through 7:4) concerned his loss of heart and his restoration through the work of God within the Corinthian Church. While he wrote of his depression and sorrows as he was disheartened by what was occurring at the Church in Corinth, he set about to write of the glory of the Gospel ministry. He emerged from his sorrow and heartache to produce a written exposition of his commissioning, empowerment, and ministry for the reconciliation of people to God through Christ. In elaborate detail, he wrote of the meaning and depth of the calling, affliction, and glory to the endurance of believers for reconciliation. For reconciliation, repentance was necessary for the Corinthian Church as well as their separation from those immersed in sinful and self-destructive lifestyles.

Upon completion of Paul’s interlude, he wrote of his comfort and renewed confidence as he met with Titus to continue his ministry. Titus’ report that the Corinthian Church repented brought joy to Paul, and God restored his heart to continue on an itinerary of ministry to the churches in Macedonia. To include those further around the coastal regions of the Aegean. Paul’s letter to this effect was of significant encouragement as he described the circumstances and events surrounding his absence. Moreover, the facts involving his ministry about the suffering, disappointment, and restoration were of redemptive merit as reconciliation was a fruit of his labors toward the Church at Corinth. The instabilities resolved were directly about his intentions concerning the development of the Church in Achaia, as the body of believers there was aligned to the gospel ministry. Namely, the ministry Paul set upon and delivered according to his commissioning in Christ. He was accountable for the Church.

To dissuade Paul from exalting in his stature as an Apostle of Christ, he was given a thorn in the flesh. To keep him in check, where he would remain in a humble state before God and others, he was given a condition that impeded or blocked his ability to make a big deal about himself or his accomplishments. There are various theories about the identity of the “thorn in the flesh” as they involved a messenger of Satan (2 Cor 12:7). The various speculations about what the affliction was about consist of a range of possibilities. The leading explanations were a physical disorder or adverse circumstances that negatively affected his ability to pursue self-glory.

There is substantial speculation that Paul’s expression was idiomatic as a way to make clear a condition he endured, as it rendered him incapable of borrowing on his own stature or achievements to bring about certain outcomes involving the development of the Church. While Paul was at times harsh and direct in his epistolary dialogs, the work of the Spirit and the glory of God didn’t belong to Paul, even through his aggressive methods and assertive messaging. The glory of God and Christ through his ministry was the perspective to sustain, and Paul was intentionally situatedas subordinate to that. Likely for the development and well-being of the Church and Paul’s spiritual well-being.

In addition to a physical malady or adverse circumstances, personal adversaries were a possibility to explain how Paul was physically subdued, somehow to keep him in check. Personal foes could have included false apostles, a continual opponent, or the Corinthians themselves.

Paul was also addressing those within the Corinthian fellowship who were professed believers within the church he established. If the people of the church, while they professed their faith, did not repent (as the Lord grants them; 2 Tim 2:25) and live out their lives by the Spirit, genuine saving faith was apparently absent. Paul’s imperative was for church members to examine themselves and self-assess if they were in the faith or not. While it is not immediately apparent from his letter what one does to perform a self-assessment (2 Cor 13:5), the context of the passage indicates that Paul turned the tables on those who cast into question his authority and the authenticity of his apostleship. Their rebellion against Paul brought into question the presence of the indwelling Spirit among them as he wrote to the Romans (which was after his letters to the Corinthians):

“For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, ‘Abba! Father!’ The Spirit himself bears witness with our spirit that we are children of God” – Rom 8:15-16

This bearing of witness appears to be a means of authentication, as the early Corinthian church did not have the full testimony and instruction of the New Covenant scripture. Paul urged them to self-test, but the professing believers in the Corinthian church (who were authentic believers) were also warned about the Spirit who should indwell them. Otherwise, more specifically concerning consequences, compare what he wrote about the division between Israel and Gentiles; as he warns elsewhere at a later time:

“Then you will say, ‘Branches were broken off so that I might be grafted in.’ That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off.” – Rom 11:19-22

Paul’s pleading to the Church at Corinth is explicit within the letter itself as it is with his message of appeal (2 Cor 5:20). To borrow on the authority and identity of God as Paul and Timothy were ambassadors for Christ, he sets aside his authority, which the Corinthian Church questioned. Furthermore, Paul wrote in the 2^nd person plural on behalf of Christ to beg Church members to become reconciled to God. Paul’s premise upon his appeal was that some within the body weren’t in right standing before God and that reconciliation was necessary to Him through Christ as necessary.

Only through Christ is reconciliation to God possible. Yet, through Paul’s appeal, their circumstances and status were more evident through their situation itself and direct correction to inform them of pressing sinful problems and reverse course. The Corinthian Church was made entirely aware that to obtain reconciliation, their conviction of wrongdoing and repentance was of necessity ,as they were under grace (2 Cor 6:1-2). The church body would have understood their letter of Paul’s charge as correspondence continued, and their obligation was to continue not as unbelievers but as those who live by the Spirit as they were under grace.

Paul was God’s ambassador through Christ. They were to abide by New Covenant imperatives concerning faith and the fruitful living that followed, as the Church had corresponding obligations concerning morality.

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The Waters of Contention

By James Austin on February 6, 2022 in Theology

In the 1980s, when the notion “New Perspective of Paul” (NPP) was first offered, it intended to reinterpret the soteriological meaning of Apostle Paul’s writings. To shape differently an understanding of justification by faith to include (by necessity) the personal maintenance of salvation by works righteousness. Among NPP interpreters of Scripture who advocate grace and forgiveness by repentance for salvation under the new covenant, NPP advocates insist there is a works righteousness that must accompany initial salvation as an ongoing way to perpetuate a person’s salvific status. Grace through faith to include works of the law as a fully effective performance-based means of sustained justification. Where without observance of the law, or works of righteousness, salvation is unattainable as a born-again believer inevitably lives through dry seasons of faith, devotion, and practice. Fruits of the Spirit are evidence of justification and sanctification, not a prerequisite to holding up salvific favor. Salvation belongs to the Lord.

The NPP was set against the “Old Perspective” of the Reformers’ doctrine Sola Fide (faith alone) by grace as a means of justification. Its objections against Protestant doctrines of salvation by faith alone stemmed from how the Reformers reacted against the RCC’s abuses. NPP wrongly concluded that protestants read their objections of RCC abuse into Scripture and asserts that the “Old Perspective” holds a false understanding of Paul’s Judaic opponents and their view that justification is by grace through faith to include righteousness that comes by further effort and obligations.

First introduced by E.P. Sanders in 1977, Covenantal Nomism are together terms that claim 2nd temple Judaism accepts salvation by grace as valid, but its maintenance was through Mosaic Law. The Mosaic covenant involved the free grace of God, as shown to Israel. Still, it was necessary to sustain law-keeping and keep oneself in the covenant to inherit salvation. The term nomism (from the Greek nomos, law) originates from the notion that ethical and moral observance of the law involves personal conduct. In his Systematic Theology, Grudem defines Covenantal Nomism as the belief of Jews during the time of Christ who obeyed Mosaic laws out of gratitude to remain God’s people. Still, an initial inheritance of salvation was by election and grace. To remain the people of God, it was necessary to “stay in” or continue in the faith by satisfying the Mosaic law to maintain the covenant. Covenantal Nomism is correlated to a marriage covenant where marriage is maintained by effort, continued intimacy, and consummation once vows are made.

In contrast to Covenantal Nomism, Variegated Nomism involves Jews within 2nd temple Judaism who held that salvation was through law-keeping by various ideas. To attain and maintain salvation, legalism extended through the lives of individuals by different means of covenantal adherence. The distinction between the two rests upon the various forms of Judaism that held a keeping of the law by covenant, gratitude, and faith, to set a person on a path of justification involving progressive sanctification for final eschatological salvation. Both reject the imputation of Christ’s righteousness and personal belief (union with Christ) as considered righteousness.

The timeline of Paul’s mission work in Asia-minor is historically recounted as a period of church development at Corinth by iterative attention. The church was founded between 50 and 52 A.D., with initial success and stability until Paul heard reports of discipline issues sinful behaviors. In about 55 A.D., Paul wrote initial correspondence to the Corinthian church concerning what he learned about the church’s spiritual condition. In reply, in the Spring of 56 A.D., the Corinthian church writes to pose questions of Paul. After that, Paul writes more comprehensively, 1 Corinthians to immediately return the church to order involving instruction and spiritual correction. The course of 56 A.D. escalated further with Paul’s emergency visit (“painful visit) to Corinth for more direct personal attention toward the fledgling church immersed in sinful Greek culture.

Further along the Spring of 56 A.D., Paul wrote a scathing follow-up letter of contention about the purpose of his visit. His motives were of a position and “abundant love” and “anguish of heart” as his desire would be their joy and obedience according to the Spirit and the teachings entrusted to them. Undue divisiveness, isolation, and alienation of members in the Corinthian Church were especially of deep concern. After a period of anxiety while in Troas (Troy) and Macedonia, Paul wrote again to the Corinthians (Fourth letter; 2 Corinthians) and sent his letter ahead before his third and final visit. Before leaving for Jerusalem to conclude his 3rd journey, he spent time in Corinth to deal with the core of individuals of the Church who were causing problems and divisions.

As 1 Corinthians was written as a letter of various concerns about the Church in Corinth (chapters 1 through 6), Paul wrote at considerable length to answer questions from the body of believers there (chapters 7 through 16). The second part of the Corinthian letter responded to questions that were brought to Paul while he was in Ephesus. Stephanas, Fortunatus, and Achaicus (1 Cor 7:1, 16:17), were those who delivered the questions answered by Paul as he undertook the completion of the first part of the letter. There is speculation that the questions answered in the latter half of 1 Corinthians were stimulated by the initial letter Paul wrote (letter A) not long after the church was planted.

The literary structure of the letter is further evidence of the clear partitioning between the first and second half of the correspondence between Paul and the Church. The first several chapters (1 Cor 1:10 – 6:20) involve Paul’s concerns about general divisiveness, disorder, and the necessity of church discipline. While the first three chapters involve divisiveness as significant divisions within the church were evident, he addresses the matter with principles as he doesn’t appear to attend to specific disputes or questions. The distinction with the latter half of the letter was a body of disparate matters to indicate responses to particular questions posed by the Corinthian congregation. The interpersonal hardships among Corinthian church members imposed upon one another exerted undue strain that needed resolution. To relieve the strain, the Church leadership, or its body, leaned upon Paul’s authority to resolve specific issues of contention.

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The Birth of an Empire

By James Austin on January 29, 2022 in Theology

The primary reasons for Apostle Paul’s writing to the Romans are diverse and numerous. There are four that appear to carry the most widespread recognition. The main proposals are as follows:

a. Theological Treatise – A theological book recognizing that it is a letter as there is a depth concerning the efficacy of the gospel and its corresponding redemptive path. The letter’s theological meaning is underdeveloped due to the absence of ecclesiological and Christology doctrines. Romans was written predicated upon existing knowledge. This is an occasional letter to work through the implications of justification, sanctification, etc.

b. Missiological Concerns – Centered around the gospel’s progress and its support within the Church. Paul probably wants to make Rome the center of Western Christianity as Antioch is to the Eastern part of the Roman empire. Consequently, some might conclude that Romans is an exhaustive missional support letter.

c. Apologetical – The position that Christianity is a defense at the heart of the Roman empire. As it is said that the book of Romans is principally apologetical, it does not specifically address disputes as such. It has functional elements that are apologetical, but as an occasional letter, the book itself is not principally centered toward that purpose.

d. Pastoral – Conflict in the church is addressed as an occasional matter between the Jew and Gentile. There is a need for healing where the Gentiles and Jews are urged to be messengers of reconciliation within the Church. Paul’s efforts toward the development of unity concerning one people of God by the gospel is the apex of the book of Romans.

In all of Paul’s writing, there are social and cultural concerns about the nature of his work with the gospel of Christ crucified and risen. The assertion Paul makes about “not being ashamed of the gospel” corresponds to his confidence that there was no loss of status, experience, or undue strain due to the gospel’s relevance, necessity, and power. Negativity, opposition, or disputes Paul encountered during his missional pursuits through the gospel had no bearing upon him personally. He didn’t internalize ridicule or slander, nor did he yield to hard or soft persecution when he set himself in association to Christ’s death and resurrection. Any humiliation he may have been expected to endure from socio-cultural pressures didn’t weigh upon Paul to negatively affect what Christ set him apart to do. The development of the church and the discipleship of numerous Gentile believers throughout the Greco-Roman empire was the fruit of his efforts regardless of what cultural conditions were in place about a disgraced messiah perceived by society or the populace.

Paul boasted in the gospel. He proclaimed that “it is the power of God for salvation to everyone who has faith.” Namely, to both the Jew and the Gentile, God’s righteousness is revealed through the faith of those who believe the gospel. As the righteous were to live by faith according to the gospel, the power of God is made evident and salvific toward those who believe. Moreover, the righteousness of God applied to believers who would mock or despise Paul, and followers of Christ were poignantly unwise by comparison as they would remain captive to sin while in a condemned state subject to cumulative wrath of God without mercy. The mercy of God available to those who would accept Christ and His gospel would be the kind of power needed for salvation.

Apostle Paul’s background and conversion had pressing implications about Israel’s election, their rejection, and eventual restoration. Paul wrote in distress about the loss of Israel’s estate (Rom 9:1-3). While it is evident through Scripture that Israel was YHWH’s portion (Deut 32:8-9). They were to become a Kingdom of Priests under the Old Covenant (Ex 19:6), their unbelief about God’s redemptive plan was foretold as a matter of prophetic certainty (Isa. 10:22-23, Hos 1:10, Rom 9:30-33), they would become a people who would become sidelined. The election of YHWH’s people Israel remains an eschatological certainty while their ultimate rejection of the Son of Man revealed as Jesus the Messiah was intentional. To harden the Jews, make them jealous (Rom 11:14), and soften the Gentiles where the Kingdom of God would become filled until the fulness of Gentiles would enter through the gospel (Rom 11:25), the sovereign plan of God was made evident.

While Israel’s unbelief was prophesied, it was ongoing too (Isa. 65:2, Rom 10:21). In paradoxical contrast to Jewish responsibility and the lost condition of Gentiles, the sovereignty of God was at work to produce salvation history. From the fall of humanity and the series of covenants to follow, Jesus the Messiah would shepherd his people, the spiritual seed of Abraham, to the Kingdom of God. In this way, the book of Romans is pastoral as it concerns the redemption of believers, both Jew and Gentile, who represent humanity restored. Most especially the Jews as they are to be saved as a matter of prophetic fulfillment (Isa. 59:21, Jer. 31:33-34, Rom 11:25-32). The pastoral work of God is a celebration of God’s sovereignty as His wisdom and abundant mercy is made clear.

As Paul’s work further made a lasting impact, the biblical world of the Mediterranean and Mesopotamia included coastal cities that emerged as places of incubation in support of early Christianity. The Kingdom of God on Earth was to begin from Jerusalem for the Jew first and then into Samaria, Antioch, throughout Asia Minor and Rome. While Antioch of Syria was the traditional birthplace of Christianity, it was the point of initial operations of Paul, Barnabas, and others to advance the Kingdom from the East. Paul had a base of support to commence his missionary efforts throughout Asia Minor and into Europe, including Macedonia, Achaia, and Rome of Italia.

To achieve Paul’s objectives to reach Spain, a grounding of the Church in Rome was necessary for monetary and resourced support toward the ongoing development of churches in Europe. As Paul exhausted his efforts to plan and develop churches and build a network of support for Christianity present with Jerusalem, Antioch, and smaller communities, he sought to extend his efforts. With an established base in Rome, it was to be a base of operations from the West to reach deeper into Europe. Especially into Spain, the outermost territory of Europe for Paul to complete his appointed work. Antioch from the East, Rome from the West, and Jerusalem to the South were geographical centers of outreach and discipleship to grow the Church. The gospel made its way throughout the biblical world to build momentum by the work of the Spirit and His apostles, where kingdoms of humanity became overlapped of far greater significance by a spiritual empire of Christendom.

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Traces of a Saint

By James Austin on January 24, 2022 in Theology

The NT epistles are authoritative by their substance, purpose, and structure. The character of NT letters is personal, not private. They’re not secret and intended to be shared even if directed to a church or individual. The NT letters are also occasional and not theoretical compositions. That is to say, they are situational and not tractates, treatises, or always discourses of abstract and concrete meaning. The letters address known problems, and they’re written in response to the development needs of the church and individuals. The Bible wasn’t written to us. It was written for us. That is, the content and canon of codices were formed historically for us.

The NT letters are unofficial in style. They are not official as correspondence from governments or agencies in an official capacity to inform or direct affairs. NT letters and the apocalyptic account of John in Revelation are sealed to reveal events and judgments that bear a resemblance to official status in an authoritative capacity. Still, the book of Revelation is personally directed to the churches in Asia-minor. By comparison, the epistles themselves are not otherwise sealed for security purposes as authentication intended for official or formal correspondence. Whether circulated widely or not, the authoritative weight of the letters originated from authors who write from the context of personal authority. As witnesses of Christ and apostolic activity or teaching. For example, Apostle Peter himself referred to Paul’s writings as scripture (2 Pet 3:16).

There is evidence that the book of Acts is written largely as a defense of Paul’s ministry to the Gentiles. Luke authors the book of Acts to “most excellent Theophilus.” As Theophilus was a common Gentile name within the Greek world, the Acts text serves as a narrative historical account of what occurred to a non-Jewish reader. To serve as an explanatory instrument of historical bearing, the message of Acts involved a sovereign plan of necessity concerning Gentile peoples around the Mediterranean and Mesopotamian world. Western and Eastern nations populated at the edges of Africa, Europe, and Asia were the intended recipients of the gospel as a message of redemption to the Gentiles.

The book of Acts is not merely a history of the early church. The continuity of the early gospel ministry extends from Jesus in the book of Luke to Peter for the Jews in Acts, then finally to Paul in Acts. As Jesus instructed that the gospel was to go out from Jerusalem to Judea, Samaria, and the rest of the world, the Kingdom imperative reached Gentiles through Paul’s ministry. Peter’s presence in the gospels and Acts faded into redemptive history as the development of the Gentile church from Antioch to Asia-minor permeated the Greco-Roman empire. There is a distinct transition of overlapping significance between the Jews and Gentiles within the book of Acts. Moreover, the manner of development among churches and believers as chronologically traced from canonical correspondence gives further evidence of sovereign advancement of the Kingdom through Paul’s ministry as intended. As it is written, Paul introduces himself as an apostle (Rom 1:1, 1 Cor 1:1). Not an apostle of the original twelve, but an apostle of a distinct mission to the Gentiles (Rom 11:13).

Paul was born a Roman citizen (Acts 22:27), but it is not known how his parents had acquired such a status. While citizenship could have been attained by military involvement or by rendering some service to Rome, it is speculated that perhaps a family tent-making business that supported the Roman military could have earned Paul’s family Roman citizenship. It appears divinely providential that Paul was given birth in such a familial state as having Roman citizenship was considered a privilege among the social elite. It was uncommon for a Jew living in the Diaspora to have Roman citizenship, whether by birth, monetary payment, or other means. As the Diaspora was distributed across the Roman empire, there was likely a practical or logistical matter of concern with attaining such a status. Given the epistolary record to the Philippians, Paul was a “Hebrew born of Hebrews” (Phil 3:5), and among the intellectual elite of Jews, Paul’s status as a Roman is remarkable. As indicated in F.F. Bruce’s Apostle of the Free Spirit, Paul must have been registered as a Roman within 30-days of his birth to initiate valid citizenship status (Bruce, 39). His father would have made a declaration (professio) before a provincial governor (praeses prouinciae) at a public record-office (tabularium publicum) to set in effect his status as a Roman citizen. As certified by witnesses, registration within an album professionum would have authenticated Paul as a child by a pronouncement ciuem Romanum esse professus est. That is, the name of the father or agent as a Roman citizen declared Paul to be a Roman citizen by birth.

While an apostle to the Gentiles, Paul concentrated much of his mission work among synagogues throughout Diaspora within the Greco-Roman world. The synagogue as a “gathering” or “assembly” by definition became a place for people groups within the Diaspora to join together in prayer and study. Specifically, towards the early development of the church in Asia-minor and Palestine, synagogue participants included Hebraists, Hellenists, Proselytes, and God Fearers who were both Jew and Gentile. While it isn’t definitively known where or how synagogues originated in support of prayer and study, it is recognized that there were some meeting places where ritual and liturgical traditions arose to involve prayer, study, fellowship, and worship. Whether in residences or other structures, most scholars have concluded that synagogues originated during or just after the Babylonian exile between about 586BC and late 6th century BC as compared to earlier periods (such as the times of the Egyptian and Assyrian captivity). After Solomon’s temple was destroyed, there was no longer a gathering place to support the functions of prayer and study. In the absence of a centralized area of worship, a distributed model of congregating among synagogues took shape as the glory of the LORD was removed from the Jerusalem temple. From the time of Ezekiel, when he witnessed the departure of God’s glory from the Jerusalem temple, the ancient synagogue increasingly became the prototype ecclesia of the new covenant at a time distant from the second temple period and first-century Christianity. Even before the second temple, the synagogues situated throughout the Diaspora served as centers of fellowship around the life of Judaism. Synagogues from their infancy developed into “Beth Midrash” sites of learning. It was also known in Hebrew as “Beth Knesset,” locations or facilities as translated in Greek by the term “synagogue.” The apostle Paul and his disciples began much of his work to build the kingdom of God on Earth from among synagogues until he branched out to other places where people gathered.

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The Holiness of Saints

By James Austin on January 15, 2022 in Theology

From collecting various thematic pericopes around the subject of holiness, it was of interest to further narrow this state of being toward people who are believers in Christ. Just as it is necessary to understand the holy attributes of God in a limited way, human response to that and its effect on persons is a matter of very high priority. Holiness is a required state of being in life before entry into Heaven.

“Hebrews has declared how Jesus’ sacrifice makes us holy once for all in status (Heb 10:10), giving us confident access to God. In this verse, “holiness” refers to purity of life. It is provided by God (Heb 13:21) and guided by His discipline (v. 10), but we must “strive for” it.”¹ “The vision of God our Saviour in heaven is reserved as the reward of holiness, and the stress of our salvation is laid upon our holiness, though a placid peaceable disposition contributes much to our meetness for heaven.”² “Holiness is clearly expected of all Christians (without which no one will see the Lord). This is not salvation by works, however, for Christians are sanctified once for all by the death of Christ (Heb. 10:14); holy living is a part of the perseverance encouraged throughout Hebrews.”³ “Christ’s sacrifice made His people holy (Heb 10:10, 14). Those sanctified belong to God (Heb 2:11) and, sharing in His discipline, will experience His holiness (v. 10).”⁴ “Personal holiness must be vigorously sought since without holiness (hagiasmos) no one will see the Lord. Since no sin can stand in God’s presence, Christians must—and will be—sinless when they see the Lord (cf. 1 John 3:2). That realization offers motivation for pursuing holiness here and now. But the author may also have had in mind the thought that one’s perception of God even now is conditioned by his real measure of holiness (cf. Matt. 5:8).”⁵

“While it may be of some relief to realize that ‘perfection’ in Hebrews does not mean moral perfection, which most Christians would find an impossible goal, for the author of Hebrews it certainly is related to holiness, which does bring moral virtue into view. Hebrews 10:14 speaks of those who Christ “has made perfect forever” (note the perfect tense) as “those who are being made holy” (note the present tense). For the author of Hebrews, these two categories, though distinct, must nevertheless be inseparable in the life of the Christian. Jesus did not offer himself as the final sacrifice so that people may give him a nod on Sunday and then continue to live in disobedience to God. Hebrews does not speak of the believer as ‘saved’ but as ‘being made holy.’ Salvation from judgment, which is assured, still stands in the future. The writer of Hebrews exhorts his readers to ‘throw off everything that hinders and the sin that so easily entangles’ (Heb 12:1). It further expects those who have “been perfected” to “make every effort to live in peace with everyone and to be holy; without holiness no one will see the Lord” (Heb 12:14, emphasis added). It speaks against adultery and all sexual immorality (Heb 12:16; 13:4). Like the other New Testament writers, the author of Hebrews encourages believers to love one another (Heb 13:1), to show hospitality to strangers (Heb 13:2), to be in solidarity with those believers in prison (Heb 13:3). Contentment free from a love of money is a mark of holiness (Heb 13:5), as is a willingness to follow faithful leaders in the church (Heb 13:7, 17). Verbal witness to our faith is a characteristic of those who have been “perfected” in Christ (Heb 13:15), accompanied by doing good and sharing with others (Heb 13:16). And finally, believing prayer for the circumstances of others marks those who are being made holy (Heb 13:18–19).”⁶

It is helpful to get a basic grasp of the biblical holiness of God. From there, an up-close look at what personal holiness is about and what it entails is of significant interest because it is essential in the life of a believer. While humanity can only attain a limited understanding of God’s holiness, we can recognize what He has revealed about Himself through His Word and the work of the Holy Spirit through scripture. So, again, the following thematic outline sets up a context and an anchor by which to get started. How holiness is attained among believers through various means, personal attention, and circumstances are supported by numerous scriptural points of reference.

Synopsis

Believers are enabled to grow in holiness on account of the sacrificial death of Jesus Christ, foreshadowed by the OT sacrificial system, and through the sanctifying work of the Holy Spirit.

Holiness begins with God’s initiative

God chooses who and what is to be holy

2 Ch 7:16

2 Chronicles 7:16 (ESV) — 16 For now I have chosen and consecrated this house that my name may be there forever. My eyes and my heart will be there for all time.

See also Ex 20:11; Nu 16:7; 2 Ch 29:11; Zec 2:12

Exodus 20:11 (ESV) — 11 For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.

Numbers 16:7 (ESV) — 7 put fire in them and put incense on them before the Lord tomorrow, and the man whom the Lord chooses shall be the holy one. You have gone too far, sons of Levi!”

2 Chronicles 29:11 (ESV) — 11 My sons, do not now be negligent, for the Lord has chosen you to stand in his presence, to minister to him and to be his ministers and make offerings to him.”

Zechariah 2:12 (ESV) — 12 And the Lord will inherit Judah as his portion in the holy land, and will again choose Jerusalem.”

God chooses and calls his people to holiness

Dt 7:6; Eph 1:4

Deuteronomy 7:6 (ESV) — 6 “For you are a people holy to the Lord your God. The Lord your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth.

Ephesians 1:4 (ESV) — 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love

See also Dt 14:2; Ro 1:7; Col 3:12; 1 Pe 1:2; 1 Pe 1:15

Deuteronomy 14:2 (ESV) — 2 For you are a people holy to the Lord your God, and the Lord has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth.

Romans 1:7 (ESV) — 7 To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.

Colossians 3:12 (ESV) — 12 Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,

1 Peter 1:2 (ESV) — 2 according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you.

1 Peter 1:15 (ESV) — 15 but as he who called you is holy, you also be holy in all your conduct,

Holiness is conferred by the holy God

Holiness is conferred by the presence of God

Ex 29:42–43

Exodus 29:42–43 (ESV) — 42 It shall be a regular burnt offering throughout your generations at the entrance of the tent of meeting before the Lord, where I will meet with you, to speak to you there. 43 There I will meet with the people of Israel, and it shall be sanctified by my glory.

See also Ex 3:4–5; Ex 19:23; 2 Ch 7:1–2

Exodus 3:4–5 (ESV) — 4 When the Lord saw that he turned aside to see, God called to him out of the bush, “Moses, Moses!” And he said, “Here I am.” 5 Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.”

Exodus 19:23 (ESV) — 23 And Moses said to the Lord, “The people cannot come up to Mount Sinai, for you yourself warned us, saying, ‘Set limits around the mountain and consecrate it.’ ”

2 Chronicles 7:1–2 (ESV) — 1 As soon as Solomon finished his prayer, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the Lord filled the temple. 2 And the priests could not enter the house of the Lord, because the glory of the Lord filled the Lord’s house.

Holiness is conferred through covenant relationship with God

Ex 19:5–6

Exodus 19:5–6 (ESV) — 5 Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; 6 and you shall be to me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the people of Israel.”

See also Dt 28:9; Eze 37:26–28; 1 Pe 2:9

Deuteronomy 28:9 (ESV) — 9 The Lord will establish you as a people holy to himself, as he has sworn to you, if you keep the commandments of the Lord your God and walk in his ways.

Ezekiel 37:26–28 (ESV) — 26 I will make a covenant of peace with them. It shall be an everlasting covenant with them. And I will set them in their land and multiply them, and will set my sanctuary in their midst forevermore. 27 My dwelling place shall be with them, and I will be their God, and they shall be my people. 28 Then the nations will know that I am the Lord who sanctifies Israel, when my sanctuary is in their midst forevermore.”

1 Peter 2:9 (ESV) — 9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.

Holiness is conferred by the sovereign action of God

1 Th 5:23

1 Thessalonians 5:23 (ESV) — 23 Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ.

See also Le 20:8; Is 4:3–4; Eze 36:25; Zep 1:7; Ac 15:9; Heb 2:11

Leviticus 20:8 (ESV) — 8 Keep my statutes and do them; I am the Lord who sanctifies you.

Isaiah 4:3–4 (ESV) — 3 And he who is left in Zion and remains in Jerusalem will be called holy, everyone who has been recorded for life in Jerusalem, 4 when the Lord shall have washed away the filth of the daughters of Zion and cleansed the bloodstains of Jerusalem from its midst by a spirit of judgment and by a spirit of burning.

Ezekiel 36:25 (ESV) — 25 I will sprinkle clean water on you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you.

Zephaniah 1:7 (ESV) — 7 Be silent before the Lord God! For the day of the Lord is near; the Lord has prepared a sacrifice and consecrated his guests.

Acts 15:9 (ESV) — 9 and he made no distinction between us and them, having cleansed their hearts by faith.

Hebrews 2:11 (ESV) — 11 For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers,

Holiness through the OT rituals

Cleansing from what is unclean

Nu 8:6–7

Numbers 8:6–7 (ESV) — 6 “Take the Levites from among the people of Israel and cleanse them. 7 Thus you shall do to them to cleanse them: sprinkle the water of purification upon them, and let them go with a razor over all their body, and wash their clothes and cleanse themselves.

Purification and atonement through sacrifice

Nu 8:12–14 The OT sacrificial system and holiness laws foreshadow the perfect sacrifice of Jesus Christ that enables believers to grow in holiness through faith.

Numbers 8:12–14 (ESV) — 12 Then the Levites shall lay their hands on the heads of the bulls, and you shall offer the one for a sin offering and the other for a burnt offering to the Lord to make atonement for the Levites. 13 And you shall set the Levites before Aaron and his sons, and shall offer them as a wave offering to the Lord. 14 “Thus you shall separate the Levites from among the people of Israel, and the Levites shall be mine.

See also Ex 29:35–37; Le 8:14–15; Le 16:5–10; Le 16:15–22; Le 16:29–30

Exodus 29:35–37 (ESV) — 35 “Thus you shall do to Aaron and to his sons, according to all that I have commanded you. Through seven days shall you ordain them, 36 and every day you shall offer a bull as a sin offering for atonement. Also you shall purify the altar, when you make atonement for it, and shall anoint it to consecrate it. 37 Seven days you shall make atonement for the altar and consecrate it, and the altar shall be most holy. Whatever touches the altar shall become holy.

Leviticus 8:14–15 (ESV) — 14 Then he brought the bull of the sin offering, and Aaron and his sons laid their hands on the head of the bull of the sin offering. 15 And he killed it, and Moses took the blood, and with his finger put it on the horns of the altar around it and purified the altar and poured out the blood at the base of the altar and consecrated it to make atonement for it.

Leviticus 16:5–10 (ESV) — 5 And he shall take from the congregation of the people of Israel two male goats for a sin offering, and one ram for a burnt offering. 6 “Aaron shall offer the bull as a sin offering for himself and shall make atonement for himself and for his house. 7 Then he shall take the two goats and set them before the Lord at the entrance of the tent of meeting. 8 And Aaron shall cast lots over the two goats, one lot for the Lord and the other lot for Azazel. 9 And Aaron shall present the goat on which the lot fell for the Lord and use it as a sin offering, 10 but the goat on which the lot fell for Azazel shall be presented alive before the Lord to make atonement over it, that it may be sent away into the wilderness to Azazel.

Leviticus 16:15–22 (ESV) — 15 “Then he shall kill the goat of the sin offering that is for the people and bring its blood inside the veil and do with its blood as he did with the blood of the bull, sprinkling it over the mercy seat and in front of the mercy seat. 16 Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses. 17 No one may be in the tent of meeting from the time he enters to make atonement in the Holy Place until he comes out and has made atonement for himself and for his house and for all the assembly of Israel. 18 Then he shall go out to the altar that is before the Lord and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around. 19 And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it and consecrate it from the uncleannesses of the people of Israel. 20 “And when he has made an end of atoning for the Holy Place and the tent of meeting and the altar, he shall present the live goat. 21 And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness. 22 The goat shall bear all their iniquities on itself to a remote area, and he shall let the goat go free in the wilderness.

Leviticus 16:29–30 (ESV) — 29 “And it shall be a statute to you forever that in the seventh month, on the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you. 30 For on this day shall atonement be made for you to cleanse you. You shall be clean before the Lord from all your sins.

Consecration by anointing

Le 8:10–12

Leviticus 8:10–12 (ESV) — 10 Then Moses took the anointing oil and anointed the tabernacle and all that was in it, and consecrated them. 11 And he sprinkled some of it on the altar seven times, and anointed the altar and all its utensils and the basin and its stand, to consecrate them. 12 And he poured some of the anointing oil on Aaron’s head and anointed him to consecrate him.

Holiness through Jesus Christ

Through the sacrifice of Jesus Christ

Heb 10:10

Hebrews 10:10 (ESV) — 10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

See also Eph 5:25–27; Col 1:22; Heb 1:3; Heb 9:13–14; Heb 9:23–28; Heb 10:14; Heb 10:19–22; Heb 13:12; 1 Jn 1:7; 1 Jn 2:2; 1 Jn 4:10

Ephesians 5:25–27 (ESV) — 25 Husbands, love your wives, as Christ loved the church and gave himself up for her, 26 that he might sanctify her, having cleansed her by the washing of water with the word, 27 so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.

Colossians 1:22 (ESV) — 22 he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him,

Hebrews 1:3 (ESV) — 3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,

Hebrews 9:13–14 (ESV) — 13 For if the blood of goats and bulls, and the sprinkling of defiled persons with the ashes of a heifer, sanctify for the purification of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.

Hebrews 9:23–28 (ESV) — 23 Thus it was necessary for the copies of the heavenly things to be purified with these rites, but the heavenly things themselves with better sacrifices than these. 24 For Christ has entered, not into holy places made with hands, which are copies of the true things, but into heaven itself, now to appear in the presence of God on our behalf. 25 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Hebrews 10:14 (ESV) — 14 For by a single offering he has perfected for all time those who are being sanctified.

Hebrews 10:19–22 (ESV) — 19 Therefore, brothers, since we have confidence to enter the holy places by the blood of Jesus, 20 by the new and living way that he opened for us through the curtain, that is, through his flesh, 21 and since we have a great priest over the house of God, 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

Hebrews 13:12 (ESV) — 12 So Jesus also suffered outside the gate in order to sanctify the people through his own blood.

1 John 1:7 (ESV) — 7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.

1 John 2:2 (ESV) — 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.

1 John 4:10 (ESV) — 10 In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins.

Through relationship with Jesus Christ

1 Co 1:2

1 Corinthians 1:2 (ESV) — 2 To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:

Holiness through the sanctifying work of the Holy Spirit

2 Th 2:13

2 Thessalonians 2:13 (ESV) — 13 But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.

See also Jn 3:5–8; Ro 15:16; 1 Co 6:11; 1 Th 4:7–8; Tt 3:5; 1 Pe 1:2

John 3:5–8 (ESV) — 5 Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. 6 That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. 7 Do not marvel that I said to you, ‘You must be born again.’ 8 The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

Romans 15:16 (ESV) — 16 to be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.

1 Corinthians 6:11 (ESV) — 11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

1 Thessalonians 4:7–8 (ESV) — 7 For God has not called us for impurity, but in holiness. 8 Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.

Titus 3:5 (ESV) — 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit,

The human response to holiness

Repentance

1 Jn 1:9

1 John 1:9 (ESV) — 9 If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

See also Ezr 9:1–7; Ezr 10:1–4; Ps 51:1–10; Ac 2:38; Ro 6:11–13; Jas 4:8

Ezra 9:1–7 (ESV) — 1 After these things had been done, the officials approached me and said, “The people of Israel and the priests and the Levites have not separated themselves from the peoples of the lands with their abominations, from the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites. 2 For they have taken some of their daughters to be wives for themselves and for their sons, so that the holy race has mixed itself with the peoples of the lands. And in this faithlessness the hand of the officials and chief men has been foremost.” 3 As soon as I heard this, I tore my garment and my cloak and pulled hair from my head and beard and sat appalled. 4 Then all who trembled at the words of the God of Israel, because of the faithlessness of the returned exiles, gathered around me while I sat appalled until the evening sacrifice. 5 And at the evening sacrifice I rose from my fasting, with my garment and my cloak torn, and fell upon my knees and spread out my hands to the Lord my God, 6 saying: “O my God, I am ashamed and blush to lift my face to you, my God, for our iniquities have risen higher than our heads, and our guilt has mounted up to the heavens. 7 From the days of our fathers to this day we have been in great guilt. And for our iniquities we, our kings, and our priests have been given into the hand of the kings of the lands, to the sword, to captivity, to plundering, and to utter shame, as it is today.

Ezra 10:1–4 (ESV) — 1 While Ezra prayed and made confession, weeping and casting himself down before the house of God, a very great assembly of men, women, and children, gathered to him out of Israel, for the people wept bitterly. 2 And Shecaniah the son of Jehiel, of the sons of Elam, addressed Ezra: “We have broken faith with our God and have married foreign women from the peoples of the land, but even now there is hope for Israel in spite of this. 3 Therefore let us make a covenant with our God to put away all these wives and their children, according to the counsel of my lord and of those who tremble at the commandment of our God, and let it be done according to the Law. 4 Arise, for it is your task, and we are with you; be strong and do it.”

Psalm 51:1–10 (ESV) — 1 Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. 2 Wash me thoroughly from my iniquity, and cleanse me from my sin! 3 For I know my transgressions, and my sin is ever before me. 4 Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment. 5 Behold, I was brought forth in iniquity, and in sin did my mother conceive me. 6 Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart. 7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. 8 Let me hear joy and gladness; let the bones that you have broken rejoice. 9 Hide your face from my sins, and blot out all my iniquities. 10 Create in me a clean heart, O God, and renew a right spirit within me.

Acts 2:38 (ESV) — 38 And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.

Romans 6:11–13 (ESV) — 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus. 12 Let not sin therefore reign in your mortal body, to make you obey its passions. 13 Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness.

James 4:8 (ESV) — 8 Draw near to God, and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.

Faith

Ga 5:5

Galatians 5:5 (ESV) — 5 For through the Spirit, by faith, we ourselves eagerly wait for the hope of righteousness.

Obedience

1 Pe 1:22

1 Peter 1:22 (ESV) — 22 Having purified your souls by your obedience to the truth for a sincere brotherly love, love one another earnestly from a pure heart,

See also Ps 119:9; Jn 17:17; Ro 6:16–19

Psalm 119:9 (ESV) — 9 How can a young man keep his way pure? By guarding it according to your word.

John 17:17 (ESV) — 17 Sanctify them in the truth; your word is truth.

Romans 6:16–19 (ESV) — 16 Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? 17 But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, 18 and, having been set free from sin, have become slaves of righteousness. 19 I am speaking in human terms, because of your natural limitations. For just as you once presented your members as slaves to impurity and to lawlessness leading to more lawlessness, so now present your members as slaves to righteousness leading to sanctification.

Citations

___________________________
1. R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2219.
2. Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2404.
3. Crossway Bibles, The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 2383.
4. John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Heb 12:14.
5. Zane C. Hodges, “Hebrews,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 810.
6. Karen H. Jobes, Letters to the Church: A Survey of Hebrews and the General Epistles (Grand Rapids, MI: Zondervan, 2011), 126–127.

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The Divine Holiness

By James Austin on January 12, 2022 in Theology

In preparation for a time of in-depth study on sanctification, I intend to complete a series of posts about various readings and the gathering of research materials concerning the subject. The posts on biblical holiness will not be sequential as I have coursework about Pauline doctrines and theology running concurrent to this effort. The effort involves the Pursuit of Holiness by Bridges, Holiness by Ryle, the Philokalia, the Mortification of Sin by Owen (puritan), and the Doctrine of Repentance by Watson (puritan), including various other materials to a lesser extent. The purpose is to answer multiple questions about the who, what, where, when, how, and why of personal and collective holiness. Especially to involve historical figures within scripture, saints of tradition, and anyone who seeks after God and what He would have of His people. This effort shall have nothing to do with the subjective experiences of individuals or an appeal to personal rationale centered on social interests.

To begin, an inquiry about the biblical holiness of God is necessary. While humanity can only attain a limited understanding of God’s holiness, we can recognize what He has revealed about Himself through His Word and the work of the Holy Spirit through scripture. The following thematic outline sets up a context and an anchor by which to get started.

Synopsis

The moral excellence of God that unifies his attributes and is expressed through his actions, setting Him apart from all others. Believers are called to be holy as God is holy.

God’s nature is holy

He is perfect

Dt 32:4; Is 6:3; Re 4:8

Deuteronomy 32:4 (ESV) — 4 “The Rock, his work is perfect, for all his ways are justice. A God of faithfulness and without iniquity, just and upright is he.

Isaiah 6:3 (ESV) — 3 And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!”

Revelation 4:8 (ESV) — 8 And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!”

See also 2 Sa 22:31; Job 6:10; Ps 18:30; Ps 22:3; Ps 71:22; Ps 78:41; Is 41:14; Is 43:15; Hab 1:13; Jn 17:11; Re 6:10

2 Samuel 22:31 (ESV) — 31 This God—his way is perfect; the word of the Lord proves true; he is a shield for all those who take refuge in him.

Job 6:10 (ESV) — 10 This would be my comfort; I would even exult in pain unsparing, for I have not denied the words of the Holy One.

Psalm 18:30 (ESV) — 30 This God—his way is perfect; the word of the Lord proves true; he is a shield for all those who take refuge in him.

Psalm 22:3 (ESV) — 3 Yet you are holy, enthroned on the praises of Israel.

Psalm 71:22 (ESV) — 22 I will also praise you with the harp for your faithfulness, O my God; I will sing praises to you with the lyre, O Holy One of Israel.

Psalm 78:41 (ESV) — 41 They tested God again and again and provoked the Holy One of Israel.

Isaiah 41:14 (ESV) — 14 Fear not, you worm Jacob, you men of Israel! I am the one who helps you, declares the Lord; your Redeemer is the Holy One of Israel.

Isaiah 43:15 (ESV) — 15 I am the Lord, your Holy One, the Creator of Israel, your King.”

Habakkuk 1:13 (ESV) — 13 You who are of purer eyes than to see evil and cannot look at wrong, why do you idly look at traitors and remain silent when the wicked swallows up the man more righteous than he?

John 17:11 (ESV) — 11 And I am no longer in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one.

Revelation 6:10 (ESV) — 10 They cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?”

He is uniquely holy

1 Sa 2:2

1 Samuel 2:2 (ESV) — 2 “There is none holy like the Lord: for there is none besides you; there is no rock like our God.

See also Ex 15:11; Ps 77:13; Is 40:25; Re 15:4

Exodus 15:11 (ESV) — 11 “Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?

Psalm 77:13 (ESV) — 13 Your way, O God, is holy. What god is great like our God?

Isaiah 40:25 (ESV) — 25 To whom then will you compare me, that I should be like him? says the Holy One.

Revelation 15:4 (ESV) — 4 Who will not fear, O Lord, and glorify your name? For you alone are holy. All nations will come and worship you, for your righteous acts have been revealed.”

God’s name is holy

Eze 36:21–23

Ezekiel 36:21–23 (ESV) — 21 But I had concern for my holy name, which the house of Israel had profaned among the nations to which they came. 22 “Therefore say to the house of Israel, Thus says the Lord God: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. 23 And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them. And the nations will know that I am the Lord, declares the Lord God, when through you I vindicate my holiness before their eyes.

See also Le 22:32; 1 Ch 16:35; 1 Ch 29:16; Ps 33:21; Ps 97:12; Is 57:15; Eze 39:25; Lk 1:49

Leviticus 22:32 (ESV) — 32 And you shall not profane my holy name, that I may be sanctified among the people of Israel. I am the Lord who sanctifies you,

1 Chronicles 16:35 (ESV) — 35 Say also: “Save us, O God of our salvation, and gather and deliver us from among the nations, that we may give thanks to your holy name and glory in your praise.

1 Chronicles 29:16 (ESV) — 16 O Lord our God, all this abundance that we have provided for building you a house for your holy name comes from your hand and is all your own.

Psalm 33:21 (ESV) — 21 For our heart is glad in him, because we trust in his holy name.

Psalm 97:12 (ESV) — 12 Rejoice in the Lord, O you righteous, and give thanks to his holy name!

Isaiah 57:15 (ESV) — 15 For thus says the One who is high and lifted up, who inhabits eternity, whose name is Holy: “I dwell in the high and holy place, and also with him who is of a contrite and lowly spirit, to revive the spirit of the lowly, and to revive the heart of the contrite.

Ezekiel 39:25 (ESV) — 25 “Therefore thus says the Lord God: Now I will restore the fortunes of Jacob and have mercy on the whole house of Israel, and I will be jealous for my holy name.

Luke 1:49 (ESV) — 49 for he who is mighty has done great things for me, and holy is his name.

God’s dwelling-place is holy

Is 57:15 David’s palace was regarded as holy because of the presence of the ark

See also 2 Ch 8:11; 2 Ch 30:27; Ps 2:6; Ps 3:4; Ps 5:7; Ps 11:4; Ps 15:1; Ps 20:6; Ps 47:8; Ps 48:1; Ps 65:4; Is 63:15; Joe 3:17; Ob 16–17; Jon 2:4; Mic 1:2; Hab 2:20; Zec 2:13; Ac 21:28 The Jews accused Paul of defiling the temple area by bringing in Gentiles; Eph 2:21–22 the church as the dwelling in which God lives by his Spirit; Heb 10:19–22; Re 22:19

2 Chronicles 8:11 (ESV) — 11 Solomon brought Pharaoh’s daughter up from the city of David to the house that he had built for her, for he said, “My wife shall not live in the house of David king of Israel, for the places to which the ark of the Lord has come are holy.”

2 Chronicles 30:27 (ESV) — 27 Then the priests and the Levites arose and blessed the people, and their voice was heard, and their prayer came to his holy habitation in heaven.

Psalm 2:6 (ESV) — 6 “As for me, I have set my King on Zion, my holy hill.”

Psalm 3:4 (ESV) — 4 I cried aloud to the Lord, and he answered me from his holy hill. Selah

Psalm 5:7 (ESV) — 7 But I, through the abundance of your steadfast love, will enter your house. I will bow down toward your holy temple in the fear of you.

Psalm 11:4 (ESV) — 4 The Lord is in his holy temple; the Lord’s throne is in heaven; his eyes see, his eyelids test the children of man.

Psalm 15:1 (ESV) — 1 O Lord, who shall sojourn in your tent? Who shall dwell on your holy hill?

Psalm 20:6 (ESV) — 6 Now I know that the Lord saves his anointed; he will answer him from his holy heaven with the saving might of his right hand.

Psalm 47:8 (ESV) — 8 God reigns over the nations; God sits on his holy throne.

Psalm 48:1 (ESV) — 1 Great is the Lord and greatly to be praised in the city of our God! His holy mountain,

Psalm 65:4 (ESV) — 4 Blessed is the one you choose and bring near, to dwell in your courts! We shall be satisfied with the goodness of your house, the holiness of your temple!

Isaiah 63:15 (ESV) — 15 Look down from heaven and see, from your holy and beautiful habitation. Where are your zeal and your might? The stirring of your inner parts and your compassion are held back from me.

Joel 3:17 (ESV) — 17 “So you shall know that I am the Lord your God, who dwells in Zion, my holy mountain. And Jerusalem shall be holy, and strangers shall never again pass through it.

Obadiah 16–17 (ESV) — 16 For as you have drunk on my holy mountain, so all the nations shall drink continually; they shall drink and swallow, and shall be as though they had never been. 17 But in Mount Zion there shall be those who escape, and it shall be holy, and the house of Jacob shall possess their own possessions.

Jonah 2:4 (ESV) — 4 Then I said, ‘I am driven away from your sight; yet I shall again look upon your holy temple.’

Micah 1:2 (ESV) — 2 Hear, you peoples, all of you; pay attention, O earth, and all that is in it, and let the Lord God be a witness against you, the Lord from his holy temple.

Habakkuk 2:20 (ESV) — 20 But the Lord is in his holy temple; let all the earth keep silence before him.”

Zechariah 2:13 (ESV) — 13 Be silent, all flesh, before the Lord, for he has roused himself from his holy dwelling.

Acts 21:28 (ESV) — 28 crying out, “Men of Israel, help! This is the man who is teaching everyone everywhere against the people and the law and this place. Moreover, he even brought Greeks into the temple and has defiled this holy place.”

Ephesians 2:21–22 (ESV) — 21 in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22 In him you also are being built together into a dwelling place for God by the Spirit.

Revelation 22:19 (ESV) — 19 and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book.

God’s holiness is revealed in his righteous activity

Is 5:16

Isaiah 5:16 (ESV) — 16 But the Lord of hosts is exalted in justice, and the Holy God shows himself holy in righteousness.

See also Jdg 5:11; 1 Sa 12:7; Ps 77:13; Ps 145:17; Da 9:14; Da 9:16; Zep 3:5

Judges 5:11 (ESV) — 11 To the sound of musicians at the watering places, there they repeat the righteous triumphs of the Lord, the righteous triumphs of his villagers in Israel. “Then down to the gates marched the people of the Lord.

1 Samuel 12:7 (ESV) — 7 Now therefore stand still that I may plead with you before the Lord concerning all the righteous deeds of the Lord that he performed for you and for your fathers.

Psalm 77:13 (ESV) — 13 Your way, O God, is holy. What god is great like our God?

Psalm 145:17 (ESV) — 17 The Lord is righteous in all his ways and kind in all his works.

Daniel 9:14 (ESV) — 14 Therefore the Lord has kept ready the calamity and has brought it upon us, for the Lord our God is righteous in all the works that he has done, and we have not obeyed his voice.

Daniel 9:16 (ESV) — 16 “O Lord, according to all your righteous acts, let your anger and your wrath turn away from your city Jerusalem, your holy hill, because for our sins, and for the iniquities of our fathers, Jerusalem and your people have become a byword among all who are around us.

Zephaniah 3:5 (ESV) — 5 The Lord within her is righteous; he does no injustice; every morning he shows forth his justice; each dawn he does not fail; but the unjust knows no shame.

God’s holiness affects worship

It is celebrated in worship

Ps 99:5

Psalm 99:5 (ESV) — 5 Exalt the Lord our God; worship at his footstool! Holy is he!

See also 1 Ch 16:29; Ps 29:2; Ps 99:5; Ps 103:1; Ps 105:3; Ps 145:21; Is 6:3

1 Chronicles 16:29 (ESV) — 29 Ascribe to the Lord the glory due his name; bring an offering and come before him! Worship the Lord in the splendor of holiness;

Psalm 29:2 (ESV) — 2 Ascribe to the Lord the glory due his name; worship the Lord in the splendor of holiness.

Psalm 99:5 (ESV) — 5 Exalt the Lord our God; worship at his footstool! Holy is he!

Psalm 103:1 (ESV) — 1 Bless the Lord, O my soul, and all that is within me, bless his holy name!

Psalm 105:3 (ESV) — 3 Glory in his holy name; let the hearts of those who seek the Lord rejoice!

Psalm 145:21 (ESV) — 21 My mouth will speak the praise of the Lord, and let all flesh bless his holy name forever and ever.

Isaiah 6:3 (ESV) — 3 And one called to another and said: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory!”

Coming before a holy God requires preparation

Ex 3:5

Exodus 3:5 (ESV) — 5 Then he said, “Do not come near; take your sandals off your feet, for the place on which you are standing is holy ground.”

See also Ex 29:37; Ps 24:3–4; 1 Co 11:28; Heb 10:1–2; Heb 10:22

Exodus 29:37 (ESV) — 37 Seven days you shall make atonement for the altar and consecrate it, and the altar shall be most holy. Whatever touches the altar shall become holy.

Psalm 24:3–4 (ESV) — 3 Who shall ascend the hill of the Lord? And who shall stand in his holy place? 4 He who has clean hands and a pure heart, who does not lift up his soul to what is false and does not swear deceitfully.

1 Corinthians 11:28 (ESV) — 28 Let a person examine himself, then, and so eat of the bread and drink of the cup.

Hebrews 10:1–2 (ESV) — 1 For since the law has but a shadow of the good things to come instead of the true form of these realities, it can never, by the same sacrifices that are continually offered every year, make perfect those who draw near. 2 Otherwise, would they not have ceased to be offered, since the worshipers, having once been cleansed, would no longer have any consciousness of sins?

Hebrews 10:22 (ESV) — 22 let us draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water.

Special requirements and tasks are given to worship leaders

Le 21:7–8 the priests; Le 21:10–15 the high priest

Leviticus 21:7–8 (ESV) — 7 They shall not marry a prostitute or a woman who has been defiled, neither shall they marry a woman divorced from her husband, for the priest is holy to his God. 8 You shall sanctify him, for he offers the bread of your God. He shall be holy to you, for I, the Lord, who sanctify you, am holy.

Leviticus 21:10–15 (ESV) — 10 “The priest who is chief among his brothers, on whose head the anointing oil is poured and who has been consecrated to wear the garments, shall not let the hair of his head hang loose nor tear his clothes. 11 He shall not go in to any dead bodies nor make himself unclean, even for his father or for his mother. 12 He shall not go out of the sanctuary, lest he profane the sanctuary of his God, for the consecration of the anointing oil of his God is on him: I am the Lord. 13 And he shall take a wife in her virginity. 14 A widow, or a divorced woman, or a woman who has been defiled, or a prostitute, these he shall not marry. But he shall take as his wife a virgin of his own people, 15 that he may not profane his offspring among his people, for I am the Lord who sanctifies him.”

Aaron and his family:

Ex 28:1–43; Le 21:16–23

Exodus 28:1–43 (ESV) — 1 “Then bring near to you Aaron your brother, and his sons with him, from among the people of Israel, to serve me as priests—Aaron and Aaron’s sons, Nadab and Abihu, Eleazar and Ithamar. 2 And you shall make holy garments for Aaron your brother, for glory and for beauty. 3 You shall speak to all the skillful, whom I have filled with a spirit of skill, that they make Aaron’s garments to consecrate him for my priesthood. 4 These are the garments that they shall make: a breastpiece, an ephod, a robe, a coat of checker work, a turban, and a sash. They shall make holy garments for Aaron your brother and his sons to serve me as priests. 5 They shall receive gold, blue and purple and scarlet yarns, and fine twined linen. 6 “And they shall make the ephod of gold, of blue and purple and scarlet yarns, and of fine twined linen, skillfully worked. 7 It shall have two shoulder pieces attached to its two edges, so that it may be joined together. 8 And the skillfully woven band on it shall be made like it and be of one piece with it, of gold, blue and purple and scarlet yarns, and fine twined linen. 9 You shall take two onyx stones, and engrave on them the names of the sons of Israel, 10 six of their names on the one stone, and the names of the remaining six on the other stone, in the order of their birth. 11 As a jeweler engraves signets, so shall you engrave the two stones with the names of the sons of Israel. You shall enclose them in settings of gold filigree. 12 And you shall set the two stones on the shoulder pieces of the ephod, as stones of remembrance for the sons of Israel. And Aaron shall bear their names before the Lord on his two shoulders for remembrance. 13 You shall make settings of gold filigree, 14 and two chains of pure gold, twisted like cords; and you shall attach the corded chains to the settings. 15 “You shall make a breastpiece of judgment, in skilled work. In the style of the ephod you shall make it—of gold, blue and purple and scarlet yarns, and fine twined linen shall you make it. 16 It shall be square and doubled, a span its length and a span its breadth. 17 You shall set in it four rows of stones. A row of sardius, topaz, and carbuncle shall be the first row; 18 and the second row an emerald, a sapphire, and a diamond; 19 and the third row a jacinth, an agate, and an amethyst; 20 and the fourth row a beryl, an onyx, and a jasper. They shall be set in gold filigree. 21 There shall be twelve stones with their names according to the names of the sons of Israel. They shall be like signets, each engraved with its name, for the twelve tribes. 22 You shall make for the breastpiece twisted chains like cords, of pure gold. 23 And you shall make for the breastpiece two rings of gold, and put the two rings on the two edges of the breastpiece. 24 And you shall put the two cords of gold in the two rings at the edges of the breastpiece. 25 The two ends of the two cords you shall attach to the two settings of filigree, and so attach it in front to the shoulder pieces of the ephod. 26 You shall make two rings of gold, and put them at the two ends of the breastpiece, on its inside edge next to the ephod. 27 And you shall make two rings of gold, and attach them in front to the lower part of the two shoulder pieces of the ephod, at its seam above the skillfully woven band of the ephod. 28 And they shall bind the breastpiece by its rings to the rings of the ephod with a lace of blue, so that it may lie on the skillfully woven band of the ephod, so that the breastpiece shall not come loose from the ephod. 29 So Aaron shall bear the names of the sons of Israel in the breastpiece of judgment on his heart, when he goes into the Holy Place, to bring them to regular remembrance before the Lord. 30 And in the breastpiece of judgment you shall put the Urim and the Thummim, and they shall be on Aaron’s heart, when he goes in before the Lord. Thus Aaron shall bear the judgment of the people of Israel on his heart before the Lord regularly. 31 “You shall make the robe of the ephod all of blue. 32 It shall have an opening for the head in the middle of it, with a woven binding around the opening, like the opening in a garment, so that it may not tear. 33 On its hem you shall make pomegranates of blue and purple and scarlet yarns, around its hem, with bells of gold between them, 34 a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe. 35 And it shall be on Aaron when he ministers, and its sound shall be heard when he goes into the Holy Place before the Lord, and when he comes out, so that he does not die. 36 “You shall make a plate of pure gold and engrave on it, like the engraving of a signet, ‘Holy to the Lord.’ 37 And you shall fasten it on the turban by a cord of blue. It shall be on the front of the turban. 38 It shall be on Aaron’s forehead, and Aaron shall bear any guilt from the holy things that the people of Israel consecrate as their holy gifts. It shall regularly be on his forehead, that they may be accepted before the Lord. 39 “You shall weave the coat in checker work of fine linen, and you shall make a turban of fine linen, and you shall make a sash embroidered with needlework. 40 “For Aaron’s sons you shall make coats and sashes and caps. You shall make them for glory and beauty. 41 And you shall put them on Aaron your brother, and on his sons with him, and shall anoint them and ordain them and consecrate them, that they may serve me as priests. 42 You shall make for them linen undergarments to cover their naked flesh. They shall reach from the hips to the thighs; 43 and they shall be on Aaron and on his sons when they go into the tent of meeting or when they come near the altar to minister in the Holy Place, lest they bear guilt and die. This shall be a statute forever for him and for his offspring after him.

Leviticus 21:16–23 (ESV) — 16 And the Lord spoke to Moses, saying, 17 “Speak to Aaron, saying, None of your offspring throughout their generations who has a blemish may approach to offer the bread of his God. 18 For no one who has a blemish shall draw near, a man blind or lame, or one who has a mutilated face or a limb too long, 19 or a man who has an injured foot or an injured hand, 20 or a hunchback or a dwarf or a man with a defect in his sight or an itching disease or scabs or crushed testicles. 21 No man of the offspring of Aaron the priest who has a blemish shall come near to offer the Lord’s food offerings; since he has a blemish, he shall not come near to offer the bread of his God. 22 He may eat the bread of his God, both of the most holy and of the holy things, 23 but he shall not go through the veil or approach the altar, because he has a blemish, that he may not profane my sanctuaries, for I am the Lord who sanctifies them.”

2 Ch 29:5 the Levites

2 Chronicles 29:5 (ESV) — 5 and said to them, “Hear me, Levites! Now consecrate yourselves, and consecrate the house of the Lord, the God of your fathers, and carry out the filth from the Holy Place.

God’s holiness is to be seen in his people

God’s people are to be holy because he is holy

Le 19:2; 2 Ti 1:9

Leviticus 19:2 (ESV) — 2 “Speak to all the congregation of the people of Israel and say to them, You shall be holy, for I the Lord your God am holy.

2 Timothy 1:9 (ESV) — 9 who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began,

See also Ex 19:6; Ex 22:31; Le 11:44; Mt 5:48; Ro 12:1; 1 Co 1:2; 2 Co 11:2 the church is to be pure as the bride of Jesus Christ; Eph 1:4; Eph 5:3; Php 4:8; Col 1:22; Col 3:12; 1 Th 3:13; 1 Th 4:3–7; Tt 1:8 a qualification for an elder; Heb 2:11; Heb 3:1; Heb 12:10; 1 Pe 1:15–16

Exodus 19:6 (ESV) — 6 and you shall be to me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the people of Israel.”

Exodus 22:31 (ESV) — 31 “You shall be consecrated to me. Therefore you shall not eat any flesh that is torn by beasts in the field; you shall throw it to the dogs.

Leviticus 11:44 (ESV) — 44 For I am the Lord your God. Consecrate yourselves therefore, and be holy, for I am holy. You shall not defile yourselves with any swarming thing that crawls on the ground.

Matthew 5:48 (ESV) — 48 You therefore must be perfect, as your heavenly Father is perfect.

Romans 12:1 (ESV) — 1 I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.

2 Corinthians 11:2 (ESV) — 2 For I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ.

Ephesians 1:4 (ESV) — 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love

Ephesians 5:3 (ESV) — 3 But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints.

Philippians 4:8 (ESV) — 8 Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things.

Colossians 1:22 (ESV) — 22 he has now reconciled in his body of flesh by his death, in order to present you holy and blameless and above reproach before him,

Colossians 3:12 (ESV) — 12 Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,

1 Thessalonians 3:13 (ESV) — 13 so that he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.

1 Thessalonians 4:3–7 (ESV) — 3 For this is the will of God, your sanctification: that you abstain from sexual immorality; 4 that each one of you know how to control his own body in holiness and honor, 5 not in the passion of lust like the Gentiles who do not know God; 6 that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. 7 For God has not called us for impurity, but in holiness.

Titus 1:8 (ESV) — 8 but hospitable, a lover of good, self-controlled, upright, holy, and disciplined.

Hebrews 2:11 (ESV) — 11 For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers,

Hebrews 3:1 (ESV) — 1 Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession,

Hebrews 12:10 (ESV) — 10 For they disciplined us for a short time as it seemed best to them, but he disciplines us for our good, that we may share his holiness.

1 Peter 1:15–16 (ESV) — 15 but as he who called you is holy, you also be holy in all your conduct, 16 since it is written, “You shall be holy, for I am holy.”

Becoming holy involves striving after God

2 Pe 3:14

2 Peter 3:14 (ESV) — 14 Therefore, beloved, since you are waiting for these, be diligent to be found by him without spot or blemish, and at peace.

See also 2 Co 7:1; 2 Co 13:11; Eph 4:22–24; 1 Ti 5:22; Heb 12:14; Jas 1:20–21; 2 Pe 3:11–12

2 Corinthians 7:1 (ESV) — 1 Since we have these promises, beloved, let us cleanse ourselves from every defilement of body and spirit, bringing holiness to completion in the fear of God.

2 Corinthians 13:11 (ESV) — 11 Finally, brothers, rejoice. Aim for restoration, comfort one another, agree with one another, live in peace; and the God of love and peace will be with you.

Ephesians 4:22–24 (ESV) — 22 to put off your old self, which belongs to your former manner of life and is corrupt through deceitful desires, 23 and to be renewed in the spirit of your minds, 24 and to put on the new self, created after the likeness of God in true righteousness and holiness.

1 Timothy 5:22 (ESV) — 22 Do not be hasty in the laying on of hands, nor take part in the sins of others; keep yourself pure.

Hebrews 12:14 (ESV) — 14 Strive for peace with everyone, and for the holiness without which no one will see the Lord.

James 1:20–21 (ESV) — 20 for the anger of man does not produce the righteousness of God. 21 Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.

2 Peter 3:11–12 (ESV) — 11 Since all these things are thus to be dissolved, what sort of people ought you to be in lives of holiness and godliness, 12 waiting for and hastening the coming of the day of God, because of which the heavens will be set on fire and dissolved, and the heavenly bodies will melt as they burn!

The holiness of believers originates from God

Ex 31:13

Exodus 31:13 (ESV) — 13 “You are to speak to the people of Israel and say, ‘Above all you shall keep my Sabbaths, for this is a sign between me and you throughout your generations, that you may know that I, the Lord, sanctify you.

See also Le 22:9; Dt 28:9; Ps 4:3; 1 Jn 3:1–3

Leviticus 22:9 (ESV) — 9 They shall therefore keep my charge, lest they bear sin for it and die thereby when they profane it: I am the Lord who sanctifies them.

Deuteronomy 28:9 (ESV) — 9 The Lord will establish you as a people holy to himself, as he has sworn to you, if you keep the commandments of the Lord your God and walk in his ways.

Psalm 4:3 (ESV) — 3 But know that the Lord has set apart the godly for himself; the Lord hears when I call to him.

1 John 3:1–3 (ESV) — 1 See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him. 2 Beloved, we are God’s children now, and what we will be has not yet appeared; but we know that when he appears we shall be like him, because we shall see him as he is. 3 And everyone who thus hopes in him purifies himself as he is pure.

Jesus Christ purifies Christian believers

1 Jn 1:7

1 John 1:7 (ESV) — 7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.

See also Heb 7:26–28; Heb 9:26–28; Heb 10:10; Heb 10:14; 1 Jn 3:4–6

Hebrews 7:26–28 (ESV) — 26 For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. 27 He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. 28 For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.

Hebrews 9:26–28 (ESV) — 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Hebrews 10:10 (ESV) — 10 And by that will we have been sanctified through the offering of the body of Jesus Christ once for all.

Hebrews 10:14 (ESV) — 14 For by a single offering he has perfected for all time those who are being sanctified.

1 John 3:4–6 (ESV) — 4 Everyone who makes a practice of sinning also practices lawlessness; sin is lawlessness. 5 You know that he appeared in order to take away sins, and in him there is no sin. 6 No one who abides in him keeps on sinning; no one who keeps on sinning has either seen him or known him.

God’s holiness makes sin objectionable to him

Hab 1:13

God’s holiness necessitates dependence upon him for forgiveness

Ps 51:1–17

Psalm 51:1–17 (ESV) — 1 Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. 2 Wash me thoroughly from my iniquity, and cleanse me from my sin! 3 For I know my transgressions, and my sin is ever before me. 4 Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment. 5 Behold, I was brought forth in iniquity, and in sin did my mother conceive me. 6 Behold, you delight in truth in the inward being, and you teach me wisdom in the secret heart. 7 Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow. 8 Let me hear joy and gladness; let the bones that you have broken rejoice. 9 Hide your face from my sins, and blot out all my iniquities. 10 Create in me a clean heart, O God, and renew a right spirit within me. 11 Cast me not away from your presence, and take not your Holy Spirit from me. 12 Restore to me the joy of your salvation, and uphold me with a willing spirit. 13 Then I will teach transgressors your ways, and sinners will return to you. 14 Deliver me from bloodguiltiness, O God, O God of my salvation, and my tongue will sing aloud of your righteousness. 15 O Lord, open my lips, and my mouth will declare your praise. 16 For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering. 17 The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise.