Holy (40) hagios by Greek Word Studies

Saints (40) (hagios = set apart ones, separated ones, sanctified ones, holy ones) is literally a holy one and depending on the context refers to whoever or whatever is set apart (sanctified) for a special purpose. Saints have been supernaturally set apart (sanctified by the Holy Spirit, 1Pe 1:2-note; 2Th 2:13, Ro 15:16-note, Acts 20:32, 26:18, 1Co 1:30, 6:11) for a special purpose (cp s 43:7, Ep 2:10-note, Mt 5:16-note, Php 2:15-note), set apart from the world (Gal 6:14, cp Jas 4:4, 1Jn 2:15, 16, 17), the power of Sin and the fallen flesh (Ro 6:6-note, Ro 6:11-note, Ro 6:12, 13, 6:14-note) and the dominion of the devil (Col 1:13-note, Acts 26:18, Heb 2:14, 15-note) and unto God (Ro 14:7, 8, 9-notes). Hagios is Paul's favorite description of believers and designates the believer's position in Christ (see discussion of in Christ and in Christ Jesus) as holy or set apart from that which is secular, profane, and evil and dedicated unto God, His worship and His service (note order - worship before service, cp Mary and Martha - Lk 10:38, 39, 40, 41, 42). Saints are now to live in this present evil age (Gal 1:4) in a manner which reflects what we were redeemed and "re-created" to be (1Pe 2:24, 25-note; cp 2Co 7:1 - note) --- holy ones in character (character is what God knows we are; reputation is who other people think we are) and conduct, set apart by God to be exclusively His possession (1Co 6:19, 20, Titus 2:14-note) manifesting holiness of heart. Contrary to some religious teachings, the Bible itself never uses the word hagios or saint to refer to a "special class" of believers who are a "notch above" the rest. We are all equal at the foot of His Cross! (cp 2Cor 3:5,6, saints have "a faith of the same kind" as Peter! - 2Pe 1:1-note) To reiterate, those who are holy in position (in Christ) now have the responsibility (and the power) to live holy in their experience (Christ like). Positional holiness is tantamount to justification, while experiential holiness represents progressive sanctification (growth in holiness or Christ likeness). (See related topic - Three Tenses of Salvation) Hagios is used some 232 times in the NT in the NAS - 8" class="scriptRef">8" class="scriptRef">Mt 1:18" class="scriptRef">18" class="scriptRef">18, 20" class="scriptRef">20" class="scriptRef">20; 11" class="scriptRef">3:11; 9" class="scriptRef">9.12" class="scriptRef">12" class="scriptRef">12.13" class="scriptRef">13.4" class="scriptRef">4" class="scriptRef">4.5" class="scriptRef">4:5; 7" class="scriptRef">7.19" class="scriptRef">19.6" class="scriptRef">6" class="scriptRef">7:6; 12.32" class="scriptRef">12:32; 24" class="scriptRef">24" class="scriptRef">24.15" class="scriptRef">15" class="scriptRef">24:15; 27" class="scriptRef">27.52-Matt.27.53" class="scriptRef">27:52, 53; 21" class="scriptRef">21.28" class="scriptRef">28" class="scriptRef">28" class="scriptRef">28.9" class="scriptRef">19" class="scriptRef">28:19; Mk. 1:8, 24; 3:29; 6:20; 10" class="scriptRef">10.38" class="scriptRef">38" class="scriptRef">38" class="scriptRef">8:38; 12:36; 13.11" class="scriptRef">13:11; Lk 1:15, 35, 41" class="scriptRef">41, 49, 67, 70, 72; 2:23, 25-Luke.2.26" class="scriptRef">25, 26; 16" class="scriptRef">16" class="scriptRef">3:16, 22" class="scriptRef">22; 4:1, 34" class="scriptRef">34; 9:26; 21" class="scriptRef">10:21; 11:13; 12:10, 12; 33" class="scriptRef">Jn. 1:33; 6:69; 14" class="scriptRef">14.26" class="scriptRef">14:26; 17" class="scriptRef">17.11" class="scriptRef">17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14, 21; 4:8, 25, 27, 30-Acts.4.31" class="scriptRef">30, 31; 5:3, 32; 6:5, 13; 7:33, 51, 55; 8:15, 17, 19; 9:13, 17, 31, 32, 41; 10:22, 38, 44, 45, 47; 11:15, 16, 24; 13:2, 4, 9, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11, 28; 26:10; 28:25; Ro 1:2, 7; 5:5; 7:12; 8:27; 9:1; 11:16; 12:1, 13; 14:17; 15:13, 16, 25, 26, 31; 16:2, 15, 16, 1Co 1:2; 3:17; 6:1, 2, 19; 7:14, 34; 12:3; 14:33; 16:1, 15, 20; 2Co. 1:1; 6:6; 8:4; 9:1, 12; 13:12, 13; Ep 1:1, 4, 13, 15, 18; 2:19, 21; 3:5, 8, 18; 4:12, 30; 5:3, 27; 6:18; Php 1:1; 4:21, 22; Col 1:2, 4, 12, 22, 26; 3:12; 1Th 1:5, 6; 3:13; 4:8; 5:26; 2Th 1:10; 1Ti 5:10; 2Ti 1:9, 14; Titus 3:5; Philemon 1:5, 7; He 2:4; 3:1, 7; 6:4, 10; 8:2; 9:1, 2, 3, 8, 12, 24, 25; 10:15, 19; 13:11, 24; 1Pe 1:12, 15, 16; 2:5, 9; 3:5; 2Pe 1:18, 21; 2:21; 3:2, 11; 1Jn 2:20; Jude 1:3, 14, 20; Re 3:7; 4:8; 5:8; 6:10; 8:3, 4; 11:2, 18; 13:7, 10; 14:10, 12; 16:6; 17:6; 18:20, 24; 19:8; 20:6, 9; 21:2, 10; 22:11, 19) There are some 523 uses of hagios in the Septuagint (LXX) In the Old Testament many things and people were divinely set apart by God for His own purposes. The Tabernacle and Temple and all their furnishings-supremely the Ark of the Covenant and the holy of holies-were set apart to Him. The tribe of Levi was set apart for His priesthood, and the entire nation of Israel was set apart as His people. The tithes and offerings of the people of Israel consisted of money and other gifts specifically set apart for God. Under the New Covenant, however, such holy things as the Temple, priesthood, Ark, and tithes no longer exist. God’s only truly holy things on earth today are His people, those whom He has sovereignly and graciously set apart for Himself through Jesus Christ. The new temple of God and the new priesthood of God are His church. Hagios is used throughout the New Testament to speak of anyone or anything that represents God’s holiness: Christ as the Holy One of God, the Holy Spirit, the Holy Father, holy Scriptures, holy angels, holy brethren, and so on. The secular and pagan use pictured a person separated and dedicated to the idolatrous "gods" and carried no idea of moral or spiritual purity. The manmade gods were as sinful and degraded as the men who made them and there simply was no need for a word that represented righteousness! The worshipper of the pagan god acquired the character of that pagan god and the religious ceremonies connected with its worship. The Greek temple at Corinth housed a large number of harlots who were connected with the "worship" of the Greek god. Thus, the set-apartness or holiness of the Greek worshipper was in character licentious, totally depraved, and sinful. The Bible writers could not coin new terms since they would not be understood, and were therefore forced to use those already in use. However, while the technical and root meanings of this pagan religious term was taken over by the writers, yet by the use in the NT, the moral and spiritual character was changed and elevated by the gospel. Kenneth Wuest writes that... "The believer in the Lord Jesus is set apart for God by the Holy Spirit, out of the First Adam with the latter’s sin and condemnation, into the Last Adam (Christ) with the latter’s righteousness and life. Thus, the worshipper of the God of the Bible partakes of the character of the God for Whom he is set apart. This is positional sanctification, an act of God performed at the moment a sinner puts his faith in the Lord Jesus (1Co 1:2). The work of the Holy Spirit in the yielded saint, in which He sets the believer apart for God in his experience, by eliminating sin from his life and producing His fruit, a process which goes on constantly throughout the believer’s life, is called progressive sanctification (1Th 5:23-note). When our Lord sanctifies Himself, He sets Himself apart for God as the Sacrifice for sin (Jn 17:19, He 10:7-note)."(Ibid) The idea inherent in hagios is the taking something filthy, washing it and setting it apart as something brand new, useful for a different purpose, which is a picture of salvation for we who were filthy with sin were washed in the blood of Christ, the Lamb of God, and set apart to now be God's own possession. Saints have been set apart from the world "delivered (rescued)...from the domain of darkness" (Col 1:11-13) "by the sanctifying work of the Spirit" (1 Pet 1:2) unto God Who "transferred us to the kingdom of His beloved Son" (Col 1:13) The fundamental ideas of a saint include... One who is separated from sin (cf Ro 6;11, 12, 13, 14-notes) One who then has the responsibility to choose to consecrate themselves daily to God as "living sacrifices" (Ro 12:1-note) One who is devoted to His service One who is a partaker of the divine nature (2Pe 1:4-note) One who continually chooses to abstain from worldly defilement (1Th 4:3-note 1Th 5:22-note, 2Ti 2:19-note, 1Pe 2:11-note) Although the saint lives in the world, he or she must always in one sense be different from the world and continually choose to separate himself or herself from the world. His standards are not the world's standards. (click for expository note on Romans 12:2 regarding not being squeezed into world's mold) He is "in the world" but not "of the world". A saint is like a boat -- the boat's purpose is fulfilled when it is in the water, but it's function and usefulness deteriorates when water gets in the boat. So too for saints when too much of the world gets into them. Saints must keep their "vessels" in the water of this word but not let the water of the world get into their "vessel"! Paul has a parallel thought writing to young Timothy to take of the truth that "if a man cleanses himself from these (things, people that have an unholy influence), he will be a vessel for honor, sanctified (hagiazo - verb form of saint), useful to the Master, prepared for every good work." (see note 2 Timothy 2:21) A Chinese proverb speaks to those saints trying to live in the world and of the world... One foot cannot stand on two boats! The term saints does it refer to a condition after death, for these "saints" were very much alive at Philippi. Although you may have been taught that saints are a special, higher order of Christians who accomplished extraordinary good deeds and lived an exemplary life, the Bible teaches that sainthood is not an attainment but a state into which God by grace through faith calls men and women of all stations of life, whether under the Old or New Covenant. So now next time you meet a believer, address then as "Saint so-and-so" and watch the reaction! It goes without saying however that we often do not think or act like saints, in the popular sense. But hagios speaks of our identity (or our position) in Christ. We are holy ones in our Lord, even when we are unfaithful and act unsaintly. Being a saint has nothing at all to do with one’s degree of spiritual maturity or rank. It refers to any person who is saved, who is set apart by God for Himself in His Son Jesus Christ. Because God sees us as He sees His Son, as "those who have been sanctified (consecrated, purified, made holy) in Christ Jesus, saints by calling." (1Co 1:2) Like all other believers, the Christians at Corinth were not saints because of their spiritual maturity (cf. 1Co 3:1, 2, 3), but because they were “saints by calling,” a reference to their call to salvation. Moule writes that saints are... Holy ones; men separated from sin to God. The word takes the man, or the community, on profession; as being what they ought to be. This is not to lower the native meaning of Wuest adds that... "The word "saint" is the translation of a Greek word meaning "to set apart," in its verb, and "set apart ones," in its noun form. The pagan Greeks set apart buildings as temples, consecrating them for non-secular, and therefore, religious purposes. These became the objects of veneration and reverence. Thus, saints are believing sinners set apart from sin to holiness, set apart from Satan to God, thus being consecrated for Gods’ sacred fellowship and service. The word "saint" as a designation of a Christian, brings at once to our attention the duty of every believer, that of living a separated life. The words, "saint, sanctify, holy," are all translations of this same Greek root. They all speak of the absolute separation from evil and dedication to God, that must always be true of the Christian believer." (Ibid) Matthew Henry comments that Saints are accepted only by virtue of their being in Christ Jesus, or as they are Christians. Out of Christ the best saints (Ed note: are "ain'ts so to speak) will appear sinners, and unable to stand before God. In other words saint describes every believer's position in Christ now - set apart from the secular, profane and evil and dedicated to worship and service of the Living God. In Christ Jesus (see studies on in Christ and in Christ Jesus)- In is locative of sphere meaning that their sainthood was in the sphere of Christ but this "position and privilege" was not due to the fact that someone called them a "saint" (granting them "sainthood"). There location in this new sphere (Christ) marked them as distinct from being in the sphere of a pagan deity as the term was commonly used in the so-called "mystery" religions of Paul's day. Christ is the sphere in which the believer has his new life and all his interests and activities. As a goldfish lives and breathes and moves in the sphere of the aquarium, so too saints live in the sphere and influence of Christ Jesus their Lord. Stated another way, the believer’s new existence is circumscribed by Christ our life (Col 3:4-note). Click for the fifty occurrences of this phrase "in Christ Jesus" and note who uses this phrase most frequently! William MacDonald makes an interesting observation that In Christ speaks of their spiritual position. When they were saved, God placed them in Christ, “accepted in the beloved.” (Ep 1:6-note) Henceforth, they had His life and nature (2Pe 1:4-note). Henceforth, they would no longer be seen by God as children of Adam (1Co 15:22) or as unregenerate men, but He would now see them in all the acceptability of His own Son. The expression in Christ conveys more of intimacy, acceptance, and security than any human mind can understand. The geographical location of these believers is indicated by the expression who are in Colossae (or Philippi as is the case in this letter). (MacDonald, W & Farstad, A. Believer's Bible Commentary: Thomas Nelson or Logos) As Paul says later For to me to live is Christ (Php 1:21 -note) emphasizing that the new life Paul has is actually a person, the Person Christ Jesus, and the result is a Christ-centered, Christ-like life, a life the dying world desperately needs to see in the saints! Guy King in his exposition of Philippians comments on the phrase in Christ writing that... Herein lay (a) Their protection from evil life. The moral condition of a heathen city would be a constant peril to any new converts, especially as they themselves had but just recently come out of that very heathenism. Philippi may not have been so utterly debased as Corinth, or Rome, but its atmosphere must have been a subversive influence threatening any who would live pure and true. Yet, they could be kept safe. Christians must, of course, remain in such hostile surroundings, for CHRIST must have there, as Mt 5:13 (note), Mt 5:14 (note) teaches, the salt, the light, and the testimony. So He Himself prays "not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil", John 17:15. That keeping, that protection, is ministered to us in the fact of our being, not only "in the world", but more closely, "in Christ." A shipwrecked man writes a message, and throws it into the sea, in the hope that it may reach some shore. But will not the water damage and destroy it? No; for, while it is cast into the sea, it is first sealed in a bottle - and so it arrives. Yes; in Philippi, with all its destructive influences, but "in Christ" - so they are secure, and so, in spite of all antagonistic forces, they arrive at "the haven where they would be." Herein lay also (b) Their possibility of holy life. We are called not only to a negative but to a positive life - "eschew (abstain from) evil, and do good", as 1Pe 3:11 (note) says. But how can a holy life be lived in such unholy surroundings? Mark that little water-spider going down to the bottom of that pond. It doesn't really belong there, even as we believers are: "in the world" ...but not of it, John 17:11, 16. The little creature has the queer, and amazing, ability of weaving a bubble of air around itself, and hidden in that it is able to pursue its way even amid such inimical conditions - in the water, but in the bubble! So we come back to our glorious truth - in Philippi, but "in Christ"; then even in the midst of the most uncongenial surroundings, the Christ-life can be lived. (King, Guy: Joy Way: An Exposition of the Epistle of Paul to the Philippians, 1952, Christian Literature Crusade) (Bolding added) As Wuest writes Here again we have separation, for that which surrounds the believer, namely, Christ in Whom he is ensphered, separates him from all else. (Ibid) MacArthur notes that A Buddhist does not speak of himself as in Buddha, nor does a Muslim speak of himself as in Mohammed. A Christian Scientist is not in Mary Baker Eddy or a Mormon in Joseph Smith or Brigham Young. They may faithfully follow the teaching and example of those religious leaders, but they are not in them. Only Christians can claim to be in their Lord, because they have been made spiritually one with Him (cf. Ro 6:1, 2, 3, 4,5, 6, 7, 8, 9, 10, 11). William Barclay adds that when Paul spoke of the Christian being in Christ, he meant that the Christian lives in Christ as a bird in the air, a fish in the water, the roots of a tree in the soil. What makes the Christian different is that he is always and everywhere conscious of the encircling presence of Jesus Christ. (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press) Barclay goes on to explain that A Christian always moves in two spheres. He is in a certain place in this world; but he is also in Christ. He lives in two dimensions. He lives in this world whose duties he does not treat lightly; but above and beyond that he lives in Christ. In this world he may move from place to place; but wherever he is, he is in Christ. That is why outward circumstances make little difference to the Christian; his peace and his joy are not dependent on them. That is why he will do any job with all his heart. It may be menial, unpleasant, painful, it may be far less distinguished than he might expect to have; its rewards may be small and its praise non-existent; nevertheless the Christian will do it diligently, uncomplainingly and cheerfully, for he is in Christ and does all things as to the Lord. We are all in our own Colosse, but we are all in Christ, and it is Christ who sets the tone of our living." Barclay describes an ideal state writing that "There is the life that is dominated by the Spirit of God. As a man lives in the air, he lives in Christ, never separated from him. As he breathes in the air and the air fills him, so Christ fills him. He has no mind of his own; Christ is his mind. He has no desires of his own; the will of Christ is his only law. He is Spirit-controlled, Christ-controlled, God-focused." (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press) Boice (in his commentary on Ephesians) also comments on in Christ noting that... The phrases in Christ, in Him, or the equivalent occur nine times just in Ephesians 1:3-23. They occur 164 times in all Paul’s writings. The phrases mean more than just believing on Christ or being saved by His atonement. They mean being joined to Christ in one spiritual body so that what is true of Him is also true for us...This is a difficult concept, and the Bible uses numerous images to teach it to us: the union of a man and woman in marriage (Ep 5:22-33-notes), the union of the vine and the branches (John 15:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17), the wholeness of a spiritual temple in which Christ is the foundation and we the individual stones (Ep 2:20, 21, 22 - see notes Ep 2:20; 21; 22), the union of the head and other members of the body in one organism (1Co 12:12-27). But whether we understand it or not, union with Christ is in one sense the very essence of salvation. John Murray, an able expositor of this theme, wrote, Union with Christ has its source in the election of God the Father before the foundation of the world and it has its fruition in the glorification of the sons of God. The perspective of God’s people is not narrow; it has the expanse of eternity. Its orbit has two foci, one the electing love of God the Father in the counsels of eternity, the other glorification with Christ in the manifestation of His glory. The former has no beginning, the latter has no end. (John Murray, Redemption Accomplished and Applied (Grand Rapids: Eerdmans, 1955) Apart from Christ our condition is absolutely hopeless. In Him our condition is glorious to the extreme. (Boice, J. M.: Ephesians: An Expositional Commentary) (Bolding added) WHO ARE IN PHILIPPI: tois ousin (PAPMPD) en Philippois: In Philippi defines the saints temporal, passing, geographic location. In Christ Jesus (as discussed in detail above) defines the saints' eternal, permanent, spiritual location. In Christ Jesus describes their position. In Christ Jesus is the intimate, living union between a believer and his Lord. He is now our life (Gal 2:20-note, Col 3:4-note). He is our strength. He is our sufficiency. He is our all in all. Does this describe your experience? It is what the Father desires for you. Vine comments that Philippi (click for an excellent pictorial tour) was... a city of Macedonia, the northern province of Greece, the southern being Achaia. From Neapolis (click map), the seaport of the city, nine miles to the southeast, the road ran over a rocky pass. Philippi derived its name from Philip of Macedon, who fortified an ancient village called Crenides (Fountains). In 42 b.c. Caesar Augustus granted it the status and privileges of a Roman colony. Thereupon the inhabitants enjoyed all the rights of Roman citizenship, such as freedom from arbitrary detentions and penalties. They had their own senate and magistrates, and were governed according to Roman law. The officials responsible for order were the strategoi (chief magistrates Acts 16:35) with their attendant "sergeants," or lictors (rhabdouchoi, lit. rodbearers). It was the duty of the latter to scourge criminals with rods of steel at the command of the magistrates. This was the "beating" recorded in Acts 16:22 (note), and to which Paul refers in Php 1:30 (note) and in 1Th 2:2 (see note). The Egnatian Way, the great Roman road stretching across the peninsula, lay through Philippi, and enhanced the commercial and military importance of the city. The statement in Acts 16:12 (note) that it was a city of Macedonia, the first of the district, might, indeed, be understood to mean that it was the first in the province to be reached by Paul and his companions, but more probably the reference is to its importance. The number of Jews in Philippi must have been inconsiderable. There is no mention of a synagogue (ISBE Article) there, presumably because there were not the ten men necessary to its constitution. By the riverside, however, the travelers found a proseuche or "place of prayer," where the principal, if not the only, persons present were women. There, and in this modest way, the first gospel campaign in Europe was opened. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson or Logos) A. T. Robertson notes that Philippi was... "a colony [kolonia Acts 16:12] with all the privileges of Roman citizenship, such as freedom from scourging, freedom from arrest save in extreme cases, and the right of appeal to the emperor. This Latin word occurs here alone in the NT. Octavius planted here a colony of Roman veterans with farms attached, a military outpost and a miniature of Rome itself. The language was Latin. Here Paul is face to face with the Roman power and empire in a new sense. He was a new Alexander, come from Asia to conquer Europe for Christ, a new Caesar to build the Kingdom of Christ on the work of Alexander and Caesar. One need not think that Paul was conscious of all that was involved in destiny for the world. Philippi was on the Egnatian Way, one of the great Roman roads, that ran from here to Dyrrachium on the shores of the Adriatic, a road that linked the east with the west." Dwight Pentecost has an interesting description of the history of Philippi explaining that... Rome in its conquest of the Middle East had been engaged in a war against Macedonia. History tells us the Roman army ran out of salt, and it was with salt that Roman soldiers were paid. (From this we get our expression that “a man is not worth his salt.”) The Roman legions threatened to defect and return home from the battle, which meant Macedonia would remain unconquered. The people of Philippi preferred to be ruled by the Romans rather than by the Macedonians, so they collected a great amount of salt and turned it over to the Roman army, and thus the soldiers were paid. They continued in their conquest and defeated the Macedonians, incorporating Macedonia into the Roman Empire. As a reward to the citizens of Philippi, the Roman emperor conferred upon them the status of a colony. This meant they had the same rights and privileges as Roman citizens as did the residents of the city of Rome. They were under the special, protective care of the emperor; they had all the privileges afforded by Roman law. Like residents of Rome, they were given privileges of freedom from taxation. They had been made Romans although they lived in Macedonia. As a consequence, many of the Roman soldiers chose to settle in Philippi instead of returning to Italy after they had completed their military service. Thus Philippi became a little Rome: Roman in its loyalties, Roman in its law, Roman in its philosophy and outlook. It was here the apostle came to begin to penetrate the continent of Europe with the Gospel of salvation by grace through faith. (Pentecost, J. D. The Joy of Living: A study of Philippians. Kregel Publications) Rienecker adds that Philippi was founded by Philip of Macedonia (whose name the city bore) and the scene of the battle between Crasus and Brutus against Octavian and Anthony, was located n the Via Egnatia, the famous road between Rome & the East. It had become a Roman colony (ISBE article) with libertas (self-governing), immunitas (freedom from tribute and taxes), lus Italicum (under the laws of Italy) and was the home of many retired Roman soldiers (Acts 16:12)" To summarize, Philippi was a strategic center from which Paul could begin his evangelization of Europe. It was not not in a center of Greek culture like Athens nor in a commercial center like Corinth, but a Roman city, that would facilitate penetration the Roman world (Rome of course being the world power at that time). Philippi lay in a wide and fertile plain marked by a multitude of springs and rivers that flowed through it making the land very productive. The surrounding area had been a center of gold and silver mining for centuries, and King Philip revived the industry so the city became prosperous. Philippi was situated at the base of a cut through the mountains that divided the East from the West, and thus it became the center of the trade route between Europe and the Middle East and was a hub of industry and commerce. In the providence of God, Paul was directed to this city which was ideal city for the first church in Europe. Luke records God's providential hand in this strategic happening (e.g., most believers in America are of European descent and most missionaries to the third world were from European ancestry) writing... And they (Paul and Timothy who was selected by Paul in Acts 16:3) passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia; and when they had come to Mysia, they were trying to go into Bithynia, and the Spirit of Jesus did not permit them; and passing by Mysia, they came down to Troas. And a vision appeared to Paul in the night: a certain man of Macedonia was standing and appealing to him, and saying, "Come over to Macedonia and help us." (Acts 16:6-9) INCLUDING THE OVERSEERS: sun episkopois: (Click here for NT uses of "overseer") Including is the Greek preposition sun which means "with" and implies a close fellowship and cooperation. It speaks of an intimate relationship in the mystical body of Christ, the church, with overseers strategically placed to guard & guide the body.

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Holy (40) hagios

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