Excerpts from My book, "Holiness and Victory Over Sin," Part 10
by Karl Kemp 1/08/2014 / Bible Studies
EXCERPTS FROM CHAPTER 8, "HOLINESS AND VICTORY OVER SIN THROUGH THE LORD JESUS CHRIST AND HIS ATONING DEATH"
I'll quote the first 17 pages of this 52 page chapter here in these excerpts. Chapter 8 is the last chapter of my book, "Holiness and Victory Over Sin: Full Salvation Through the Atoning Death of the Lord Jesus Christ."
This chapter originated with the study of the meaning of the words "we have been sanctified" of Heb. 10:10 in chapter 7. ... Chapters 6, 7, and 8 of this book extensively overlap one another in content and help confirm one another.
The Greek verb behind the words "we have been sanctified" is "hagiazo." This Greek verb, which is used twenty-eight times in the New Testament, is normally translated "sanctify" (in some form) by the NASB and KJV. The NIV translates it "sanctify" (in some form) thirteen times. (The NIV also translates "hagiazo" as "consecrated," "hallowed," "made holy," "make(s) holy," "makes sacred," "set apart," and "holy.") Hagiazo was derived from the adjective "hagios," which is used over two hundred times in the New Testament and is normally translated "Holy/holy" or "saint(s)" by the NASB, KJV, and NIV. The Greek noun "hagiasmos," which was derived from hagiazo, is used ten times in the New Testament and is normally translated "holiness" or "sanctification" by the NASB and KJV. The NIV has "holiness" four times. (It also has "be sanctified," "holy," "holy life," and "sanctifying.") The Greek noun "hagiosune," which was derived from "hagios," is used three times in the New Testament and is translated "holiness" by the NASB and KJV. The NIV has "holiness" two times and "holy" one time.
It is beyond the scope of this study to discuss the range of meaning of hagiazo, hagios, hagiasmos, and hagiosune. This study will be limited to one very important (but not well understood) New Testament use of these words. These Greek words are frequently used to communicate the idea that Christians are actually to be SET APART from sin and to live for God in an ABIDING STATE OF HOLINESS (basically) from the time of conversion. This is the ideal, and the New Testament does not present it as an unrealistic or unattainable ideal.
I have observed over the years that many Christians do not have an adequate understanding of the meaning of words like holiness, holy, saint, and sanctify (at least not from my point of view). There are at least two ways in which these words are commonly misunderstood:
1. Some reduce holiness to the mere positional or ceremonial. From this point of view, Christians are automatically holy, even if they are living in sin. I'm not saying that these words are never used in a positional, ceremonial sense, but this is not the typical new covenant use of these words.
2. Others agree that holiness means that Christians are actually to be set apart from sin for God, but they deny that Christians can be holy now, during this present life. According to this viewpoint the best a Christian can hope for (have faith for) is to be in a process (a sanctifying process) in which the amount of sin is decreasing as the years go by. I agree that Christians must be growing continually (e.g., 2 Cor. 3:18; Rom. 8:29), but I don't believe the New Testament uses the words sanctify, holiness, holy, saint, etc. to speak of this growth, at least not normally. And, significantly, the New Testament makes it clear that Christians are actually to be set apart from sin.
Our faith must be based on what the Bible says. If we believe the Bible says that we cannot have the victory over sin, we certainly will not have the victory over sin. The world, the flesh (the old man who wants to continue to live in sin), and the devil and his multitudinous hosts are very real opponents, and we cannot walk in victory over them apart from the grace of God in Christ, which is appropriated through faith. I'm not talking about the power of positive thinking; I'm talking about trusting God and being sanctified by His power and for His glory. It is necessary for us to understand the Word of God, but we will never understand it (to a satisfactory extent) if we wrongly define key words like sanctify and holiness.
In the following study the verses listed under hagiazo, hagiasmos, hagiosune, and hagios were chosen because the context (and sometimes the form of the verb, for example, "you were sanctified") helps show that these Greek words fit the ideal pattern we are considering in this chapter. I have not included every verse that fits this pattern, but I believe the verses that I have listed are more than sufficient to demonstrate that this ideal pattern does exist in the New Testament.
Several verses that I have listed do not quite fit the ideal pattern, but they help demonstrate that this pattern does exist. These verses deal with situations in which some Christians were not adequately set apart from sin. Four such verses are 1 Thess. 5:23; 2 Tim. 2:21 (both listed under hagiazo); and 2 Cor. 7:1; 1 Thess. 3:13 (both listed under hagiosune). In each of these verses, the apostle Paul was concerned that this inadequate situation be soon rectified and these Christians become sanctified.
I'm including in this chapter a section titled "A Discussion of the Three Most Important Passages Often Used to Try to Prove That Christians Cannot Walk in Victory Over Sin During this Present Age." None of these passages (Rom. 7:14-25; Gal. 5:17; or 1 John 1:8) use hagiazo, hagiasmos, hagiosune, or hagios in a relevant sense, but our understanding of these passages will necessarily affect our viewpoint regarding the possibility of Christians actually being set apart from all sin. The last section in this chapter is titled "What Is Sin?"
SOME NEW TESTAMENT PASSAGES WHICH SHOW THAT CHRISTIANS ARE EXPECTED TO WALK IN VICTORY OVER SIN.
The New Testament consistently teaches that Christians are enabled to, and expected to, be set apart from sin and to live for God. The following list of passages (many of which do not use hagiazo or the closely related words) is extensive, but it does not include all such passages: Matt. 3:1-12; 5:1-48 (Matt. 5:48 says: "Therefore you are to be perfect, as your heavenly Father is perfect"); Matt. 6:33; 7:13-27; 13:41-43; 16:24-27; 18:1-35; 28:18-20; Luke 13:1-5; John 5:14; 8:31-36; 14:15-24; 15:10-17; Acts 5:1-11; 26:18-20; Rom. 2:6-13, 26-29; 6:1-23; 8:1-14; 12:1-13:14; 1 Cor. 5:1-6:20; 10:1-22; 11:17-34; 2 Cor. 5:14-21; 6:14-7:1; 7:9-12; 11:2, 3; 12:20-13:11; Gal. 1:4; 5:13-6:10; Eph. 2:1-10; 4:1-6:20; Phil. 2:12-16; Col. 1:9-14, 21-23; 2:11-15; 3:1-4:1; 1 Thess. 2:10-13; 3:11-13; 4:1-12; 5:4-24; 2 Thess. 2:12-17; 3:6-15; 1 Tim. 1:5; 4:6-9; 6:3-19; 2 Tim. 2:19-3:17; Titus 2:1-3:11; Heb. 8:6-13; 9:11-14, 26; 10:10-39; 12:1-13:21; James 1:12-2:26; 3:13-4:17; 1 Pet. 1:13-2:2; 2:11-25; 3:8-4:19; 2 Pet. 1:2-11; 2:1-22; 3:11, 14; 1 John 2:1-17; 2:28-3:24; 4:7-5:5; 5:16-21; Jude 1:3-24; Rev. 2:1-3:22; 21:8; 22:11-15.
SOME VERSES THAT USE "HAGIAZO" AND FIT THE IDEAL PATTERN
Acts 26:18 (discussed in chapter 7); 1 Cor. 1:2 (discussed below); 1 Cor. 6:11 (discussed below); Eph. 5:26 (discussed below); 1 Thess. 5:23 (discussed below); 2 Tim. 2:21 (discussed below); and Heb. 10:10, 14, 29 and 13:12 (Hebrews 10:10 and 14 are discussed in chapter 7).
1 CORINTHIANS 1:1, 2
"Paul, called as an apostle of Jesus Christ by the will of God, and Sosthenes our brother, (2) to the church of God which is at Corinth, to those who have been sanctified [hagiazo] in Christ Jesus, saints [plural of hagios] by calling, with all who in every place call upon the name of our Lord Jesus Christ, their Lord and ours."
"To those who have been sanctified" is a translation of the Greek perfect participle of the verb hagiazo. "Saints" is a translation of the plural of the adjective hagios.
Because the apostle Paul goes on to deal with quite a bit of sin in the church at Corinth, many believe that hagiazo and hagios are used in 1 Cor. 1:2 in a ceremonial, positional sense. I believe this understanding misses the intent of the apostle. He knew the state of the church at Corinth, and at the outset of this epistle he reminds his readers that Christians (all Christians, including the Christians at Corinth) are required, by God's definition, to be set apart from sin - they are required to be SANCTIFIED/SAINTS. If the lives of some Christians at Corinth don't match God's definition, they will have to change, and with a high priority. They must submit to the sanctifying grace of God in Christ Jesus! (Cf., e.g., 1 Cor. 5:1-6:20; 10:1-22; 11:17-34; 2 Cor. 5:20-6:2; 6:14-7:1; 12:20-13:11.)
Christians are to live in a state of set-apartness/holiness (basically) from the time of conversion. This holy state is acquired and maintained "in Christ Jesus." Christians are literally united with the Lord Jesus Christ through the indwelling Spirit. They partake of the benefits of His all-important atoning death.
"saints [plural of hagios] by calling." The KJV has, "called to be saints." Christians are "called [Greek "kletos"] to be saints (holy people)," even as Paul was "called ["kletos"] to be an apostle" (1 Cor. 1:1 NIV). In both cases the call came from God and He provided the enabling grace. I don't believe there is an essential difference here in 1 Cor. 1:2 between "being sanctified" and "being saints" (holy people).
The Corinthian Christians were "called to be saints" along "with all who in every place call upon the name of the Lord Jesus Christ." In other words, they were "called to be saints" along with every true Christian. God didn't have a different call for the Christians at Corinth. The issue was whether the Christians at Corinth were answering God's call and submitting to His Lordship and His sanctifying grace. It is obvious that some at Corinth were (to a significant extent) doing their own thing in the flesh (not walking by the Holy Spirit, as they were required to do [Gal. 5:16]).
The next verses we will discuss (1 Cor. 6:8-11) help confirm the interpretation of 1 Cor. 1:2 just given.
1 CORINTHIANS 6:8-11
"On the contrary, you yourselves wrong [Greek verb "adikeo"] and defraud, and that your brethren. (9) Or do you not know that the unrighteous [plural of "adikos"] shall not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, (10) nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, shall inherit the kingdom of God. (11) And such were some of you; but you were washed, but you were sanctified [hagiazo], but you were justified in the name of the Lord Jesus Christ, and in the Spirit of our God."
Many commentators point out the important connection between "the unrighteous" (plural of adikos) of 1 Cor. 6:9 and the verb you yourselves wrong [adikeo] of 1 Cor. 6:8. ((I had an endnote: For example, F. F. Bruce ("1 and 2 Corinthians" [Eerdmans, 1983 reprint], page 61) says: " 'The unrighteous' (Greek 'adikoi' [a plural form of adikos]) are here more particularly those who 'wrong' others: the cognate verb 'adikeo' has been used in this sense in the passive in verse 7 and in the active in verse 8.")) (The Greek verb adikeo was derived from the adjective adikos.) The message of 1 Cor. 6:8-10 (cf. Gal. 5:19-21; Eph. 5:3-8; Col. 3:5-11) was that some of the Christians at Corinth were going to have to repent - their sin was incompatible with the Christian faith; they were not on the path that leads to an inheritance in God's eternal kingdom. They must "not be deceived" - their eternal destiny was at stake (cf., e.g., Gal. 6:7-9). It is undoubtedly true that some of those calling themselves Christians at Corinth had never really become true (born-again) Christians.
1 CORINTHIANS 6:11. "but you were sanctified [hagiazo]." I believe the apostle Paul wrote these words to remind the Corinthian Christians that holiness is a big part of what it means to be a Christian (cf. 1 Cor. 1:2). In any area where some of the Christians at Corinth were not sanctified, they would have to quickly change (by the grace of God in Christ) and become sanctified. The apostle knew, when he wrote these words, that some at Corinth were not adequately sanctified (cf., e.g., 1 Cor. 6:1-8, especially verse 8; 1 Cor. 6:15-20; 5:1-13; 10:1-22; 11:17-34; 2 Cor. 6:14-7:1; 12:20-13:11).
We have been sanctified (and washed and justified) "in the name of the Lord Jesus Christ, and in the Spirit of our God." The sanctifying Spirit dwells in every born-again Christian. (On the meaning of "you were justified," see on these verses in chapter 6 of this book.)
EPHESIANS 5:22 33
"Wives, be subject to your own husbands, as to the Lord. (23) For the husband is the head of the wife, as Christ also is the head of the church, He Himself being the Savior of the body. (24) But as the church is subject to Christ, so also the wives ought to be to their husbands in everything. (25) Husbands, love your wives, just as Christ also loved the church and gave Himself up for her; (26) that He might sanctify [hagiazo] her, having cleansed her by the washing of water with the word, (27) that He might present to Himself the church in all her glory, having no spot or wrinkle or any such thing; but that she should be holy [hagios] and blameless. (28) So husbands ought also to love their own wives as their own bodies. He who loves his own wife loves himself; (29) for no one ever hated his own flesh, but nourishes and cherishes it, just as Christ also (does) the church, (30) because we are members of His body. (31) FOR THIS CAUSE A MAN SHALL LEAVE HIS FATHER AND MOTHER, AND SHALL CLEAVE TO HIS WIFE; AND THE TWO SHALL BECOME ONE FLESH. (32) This mystery is great; but I am speaking with reference to Christ and the church. (33) Nevertheless let each individual among you also love his own wife even as himself; and let the wife see to it that she respect her husband."
EPHESIANS 5:25. "and gave Himself up for her." These words speak of the all-important atoning death of the Lord Jesus Christ.
EPHESIANS 5:26. "that He might sanctify [hagiazo] her." As often, we see that the holiness of the church results from the atoning death of the Lord Jesus Christ (cf., e.g., Rom. 3:21-25; 4:25-5:10; 5:17-21; 6:1-14; 7:4-6; 8:1-14; 2 Cor. 5:14-21; Gal. 1:4; 2:19-21; 5:24; Eph. 1:7; 2:1-10; Col. 1:21-23; 2:11-15; 3:1-11; Titus 2:11-14; Heb. 9:11-10:39; 13:12; 1 Pet. 1:13-25; 2:24, 25; 1 John 1:7, 9; 2:1, 2). Some understand "sanctify" here in a ceremonial, positional sense; others understand it to speak of a lifelong process. By listing Eph. 5:26 in this section, I have opted for the viewpoint that "sanctify" is used here in the ideal sense that we are discussing. Our understanding of the meaning of Eph. 5:27 will undoubtedly influence our understanding of the meaning of "sanctify" in Eph. 5:26. (Eph. 5:27 is discussed below.)
"having cleansed her by the washing of water with the word." "Having cleansed" is a translation of the Greek aorist participle of the verb "katharizo." This Greek verb is frequently used in the New Testament of a moral, transforming CLEANSING of the heart and life, including here in Eph. 5:26. (See Acts 15:9; 2 Cor. 7:1; Titus 2:14; Heb. 9:14; James 4:8; and 1 John 1:7 and 9.) There is very much overlap between the meaning of katharizo (cleanse) and hagiazo (sanctify). Apparently the idea here is that the sanctifying is accomplished by the cleansing. I would translate "cleansing" with the NIV instead of "having cleansed."
I agree with the widely accepted view that "the washing of water" refers to water baptism. ((I had an endnote: The Greek noun translated "washing" is "loutron." The only other place this Greek noun is used in the New Testament is Titus 3:5. See the discussion on Titus 3:5 in chapter 6.)) Water baptism by itself cannot cleanse a heart and life from sin, but the occasion of water baptism is the most appropriate time for the believer to complete the transaction of dying with Christ to sin and the old man (cf., e.g., Rom. 6:3, 4; Col. 2:11-13; 1 Pet. 3:18-4:6). The life-giving, sanctifying Spirit is essential to the cleansing/sanctifying of the heart and life. (See under Titus 3:5 in chapter 6.)
I believe the words "with the word" speak of "the word" of the gospel. The blood of Christ cleanses/sanctifies, being applied by the Holy Spirit of power; but apart from our faith in "the word" of the gospel, the cleansing/sanctifying does not take place. We must hear the truth of the gospel (which centers in the person of the Lord Jesus Christ and His atoning work) and submit to the gospel in faith; we must submit to God the Father (who sent the gospel) and to the Lord Jesus Christ. Apart from "the word" of the gospel, water baptism has no content or reality. There is also a confession of "the word" (cf. Rom. 10:8-10).
EPHESIANS 5:27. Most understand this verse to speak of that which will come to pass at the end of this age, after the resurrection/transformation (glorification) of the church. There is no doubt that the church will be "holy and blameless" at that time, but I believe Eph. 5:27 (along with Eph. 5:28-32) speaks of that which is to be true of the church throughout this age.
In Eph. 5:22-33 the apostle uses the present relationship between Christ and the church to illustrate how the husband and wife should relate. This illustration would be ineffective if the church had not already become united with the Lord Jesus Christ. In Eph. 5:28-33 the apostle emphasizes the fact that the two (Christ and the church) have become one. The Lord Jesus Christ is "the head of the church" at the present time, even as "the husband is the head of the wife" (Eph. 5:23). The New Testament makes it very clear that Christians are united with the Lord Jesus Christ through the (indwelling) Holy Spirit.
The Lord Jesus Christ has completed His atoning work and the church is required to be faithful ("holy and blameless") throughout this present age. (See below on 2 Cor. 11:2-4.)
"that He might present to Himself the church." In the sense that the verb "present" is used here, the "presentation" has already taken place. The Greek verb ("paristemi") that is translated "present" here is also used in Rom. 6:13, 19 and 12:1 of Christians once for all "presenting" themselves (or their bodies) to God. The New Testament also speaks of a future "presentation" of the church to/before God the Father and/or the Lord Jesus Christ (cf., e.g., 2 Cor. 4:14; 11:2; Col. 1:22, 28), but I believe it would be rather strained to include that idea here. (Second Corinthians 11:2 is discussed below, and Col. 1:22 is discussed later in this chapter [but is not included in these excerpts], under "hagios.") Quite a few commentators understand the presentation of Eph. 5:27 to take place during this present age. ((For example, Ralph P. Martin ("2 Corinthians," Word Biblical Commentary, Vol. 40 [Word Books, 1986], under 2 Cor. 11:2, page 333) says: "The same verb, 'to present,' in a nuptial setting has a different point in Eph. 5:27, with no eschatological dimension: H. Schlier, "Der Brief an die Epheser...." T. K. Abbott ("Ephesians and Colossians" [T & T Clark, 1964 reprint], pages 169, 170) says: "This presentation is not complete in this life, yet Bengel correctly says: 'This holds good, in its own way, of the present life.' " (T. K. Abbott quotes J. A. Bengel in Latin. I have supplied the English translation of J. A. Bengel's comment from his "New Testament Word Studies," Kregel Publications.) John Wesley ("Explanatory Notes Upon the New Testament" [Schmul Publishers, reprint], page 500) says: "That he might present it - Even in this world, to himself - As his spouse, a glorious Church - All glorious within, not having spot - Of impurity from any sin, or wrinkle - Of deformity from any decay." H. A. W. Meyer ("Meyer's Commentary on the New Testament," Vol. VII [Alpha Publications, 1980 reprint], pages 514, 515) does not agree with this viewpoint, but he says: "while the Greek Fathers, Lyra, Cajetanus, Bucer, Wolf, Bengel, and others, including Harless and Hofmann, page 136, think of an act of Christ in...'this world'...."))
"in all her glory." (The margin of the NASB says, "literally, glorious.") These words are a translation of the Greek adjective "endoksos." I would translate "glorious," or the equivalent. The KJV has "glorious"; the NIV has "radiant." The church should be "glorious" throughout this age in that it has been sanctified, cleansed, made holy and blameless, etc. The adjective "endoksos" is used in Luke 7:25 of the "glorious/splendid" clothing of the rich. The only other uses of this adjective in the New Testament are Luke 13:17 ("the entire multitude was rejoicing over all the GLORIOUS THINGS being done by Him") and 1 Cor. 4:10 ("you are DISTINGUISHED, but we are without honor"). None of these verses, apparently including Eph. 5:27, uses endoksos of the glory of the age to come. (This is not to say that this adjective could not be used of the future glory.) The words that follow expand on what the apostle means by "glorious."
"having no spot or wrinkle or any such thing; but that she should be HOLY AND BLAMELESS [my emphasis]." I believe it is clear that the New Testament teaches that the Christian church (including each individual Christian) should be HOLY AND BLAMELESS now, throughout this present age. (See, e.g., Eph. 1:4; 1:7 [discussed in chapter 7]; Eph. 2:1-10; 3:14-21; 4:1-6; 4:17-6:20.)
Ephesians 1:4 (NKJV) says: "just as He chose us in Him before the foundation of the world, THAT WE SHOULD BE HOLY AND BLAMELESS BEFORE HIM [my emphasis] in love." The Amplified Bible (at Eph. 1:4) has: "Even as [in His love] He chose us - actually picked us out for Himself as His own - in Christ before the foundation of the world; THAT WE SHOULD BE HOLY (CONSECRATED AND SET APART FOR HIM) AND BLAMELESS IN HIS SIGHT [my emphasis], before Him in love." (The United Bible Societies' "Greek New Testament" (third edition, corrected) agrees with the KJV, NKJV, and Amplified Bible in taking the last words "in love" with the preceding words. I prefer this viewpoint. The NASB and NIV take "in love" with the following words.) I believe the apostle Paul intended to say in Eph. 1:4 (as in Eph. 5:27) that WE ARE TO BE HOLY AND BLAMELESS before God in this life. Philippians 2:15 says: "that you may prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked and perverse generation, among whom you appear as lights in the world." (Cf., e.g., Rom. 12:1; 1 Cor. 1:2; 1 Pet. 1:13-2:2.) The words "holy and blameless" are also used in Col. 1:22. (See the discussion of Col. 1:21-23 under "hagios"; it follows in this chapter [but is not included in these excerpts].)
It is true, of course, that verses like Eph. 4:13, 14 show that some Christians in the apostle Paul's day were not adequately set apart, but we ought not infer from this that they shouldn't have been, or couldn't have been. The Christian ideal is frequently mentioned in the epistle to the Ephesians (as it is throughout the New Testament), including the words of Eph. 5:24, "as the church is subject to Christ."
EPHESIANS 5:28. "He who loves His own wife loves himself." As the following verses show, the husband who loves his wife loves himself in that the two have become one.
EPHESIANS 5:29, 30. "just as Christ also does the church." Christ "nourishes and cherishes" the church as an extension of Himself - "we are members of His body; the two have become one (Eph. 5:31, 32). In the sense that the apostle Paul is speaking here, the two (Christ and His church) have already become one. This point of view does not deny that many glorious things are still reserved for the future. We are dealing with figurative language when we speak of the marriage of the Lord Jesus Christ and His people, and figurative language can be quite flexible.
2 CORINTHIANS 11:2 is an important cross-reference for Eph. 5:27. Let's look at 2 Cor. 11:2-4.
2 CORINTHIANS 11:2-4. "For I am jealous for you with a godly jealousy; for I betrothed you to one husband, that to Christ I might present you as a pure virgin. (3) But I am afraid, lest as the serpent deceived Eve by his craftiness, your minds should be led astray from the simplicity and purity of devotion to Christ. (4) For if one comes and preaches another Jesus whom we have not preached, or you receive a different spirit which you have not received, or a different gospel which you have not accepted, you bear this beautifully."
Using the figurative language of 2 Cor. 11:2, the Christians at Corinth (and all Christians) have been BETROTHED to Christ. The Greek verb translated betrothed is "harmozo. It is significant that the basic meaning of this verb is "to join." The betrothal of which the apostle spoke (unlike the typical engagement of our day) was conclusive and binding. Unfaithfulness after betrothal was regarded as adultery (Deut. 22:23, 24; cf. James 4:4. The Scriptures frequently speak of the spiritual adultery of God's people.) There is no doubt that the apostle considered the church (which embraces every true Christian) to be already joined to the Lord Jesus Christ (cf., e.g., Rom. 6:1-11; 7:4; Gal. 2:20; Eph. 5:22-32; 1 Cor. 6:15-20).
The apostle's point of view in 2 Cor. 11:2-4 was that the church started out as a pure virgin. There was a "simplicity and purity of devotion to Christ." The church has been betrothed to one husband, and it must stay faithful to Him. (Faithfulness/purity very much includes doctrine, but holy living cannot be excluded.) The church must stay pure for the day of the final presentation.
Although the verb "present" is used in a different sense in 2 Cor. 11:2 than in Eph. 5:27, both passages (2 Cor. 11:2-4 and Eph. 5:24-27) emphasize the need for the Christian church to be "holy and blameless" throughout this age.
This completes the verse-by-verse study of Eph. 5:22-33 under the heading "Some Verses that Use "Hagiazo" and Fit the Ideal Pattern." We will go on the next verse (1 Thess. 5:23) under this heading in Part 11 of this paper.
I trust that many of you who appreciate this teaching will want to purchase a copy of my book, "Holiness and Victory Over Sin: Full Salvation Through the Atoning Death of the Lord Jesus Christ" that is available at amazon.com and at my website (karlkempteachingministries.com).
Copyright by Karl Kemp
http://www.karlkempteachingministries.com Karl Kemp worked as an engineer in the space field throughout the 60s. He became a born-again Christian in 1964. He received an MA in Biblical Studies in 1972. He has been a Bible teacher for 45 years. See the website for more info on his books, papers, etc.