Chapter 1
1 Paul (who was appointed an Apostle not by a man nor through a man, but through Jesus the Anointed One and God the Father, who raised [Jesus] from the dead), 2 and all the brothers with me, to the congregations of Galatia: 3 May you have care and peace from God our Father, and from the Lord Jesus the Anointed One. 4 He gave himself for our sins to save us from this wicked age, because that was the will of our God and Father, 5 to whom be the glory into the ages of ages. May it be.
6 I’m amazed that you’re so quickly making the change from He who called you by the kindness of the Anointed One, to a different type of good news. 7 It really isn’t another [good news], it’s just that certain ones among you are causing problems and trying to change the good news about the Anointed One. 8 However, if we or a messenger from heaven were to come preaching something to you as good news other than the good news that we’ve already preached to you, let him be cursed. 9 Let me say it again; whoever preaches good news to you other than what you’ve already believed, let him be cursed!
10 Who do you think I’m trying to persuade, men or God? Am I trying to please men? If I were trying to please men I wouldn’t be slaving for the Anointed One. 11 I want you to understand this, brothers; The good news that I preached as good news didn’t come from men, 12 because I didn’t get it from men, nor did anyone teach it [to me]. [It came] through a revelation from Jesus the Anointed One.
13 Of course, you’ve heard about the way that I used to act
[while I was involved] in Judaism. I fanatically persecuted the congregation of God and tried to destroy it. 14 I was
also more advanced in Judaism than many others of my own age and race, and I
was far more zealous for the traditions of my ancestors. 15 But when the God
who took me from my mother’s womb called [me] through His care 16 to reveal his
Son through me so I could preach the good news about him to the nations, I
didn’t look for the advice of flesh and blood. 17 Nor did I go to
20 {Look!} I’m not lying to you about any of the things that I’m writing in the sight of God.
21 After that, I traveled to the provinces of
Chapter 2
1 Then after fourteen years, I finally went to
3 Now Titus, who was with me, was a Greek. And they didn’t force him to be circumcised. 4 But there were also some false brothers who were brought in that looked down on the freedom we have in the Anointed One Jesus. And they wanted to make us their slaves, 5 but we wouldn’t give in to them for an instant, so that the truth of the good news might reach to you.
6 Now, when it comes to those who seemed to be important (whatever they used to be makes no difference to me, because God doesn’t go by what a man appears to be on the outside), they didn’t show me anything new. 7 In fact, it was just the opposite. When they saw that I had been entrusted with the good news for the uncircumcised, as Peter was for those who are circumcised 8 (because, the one who gave Peter the powers of an Apostleship to the circumcised, also gave me such powers for those of the nations)… 9 yes, when they came to know the care that was shown to me, James, Cephas, and John (the ones who seemed to be pillars) gave BarNabas and I their approval to go to the nations, while they would go to the circumcised. 10 However, [we were told] to remember the poor, and I’ve tried hard to do that.
11 Then, when Cephas (Peter) came to
14 But when I saw that they weren’t following the path of the truth of the good news, I asked Cephas in front of everyone, ‘If you’re a Jew who lives as people of the nations do, not as Jews do, then why are you forcing those of the nations to become like Jews? 15 We who are natural Jews (not sinners from the nations) 16 know that a man isn’t called righteous because of following the Law, but through faith in the Anointed One Jesus. Why, even we had to put faith in the Anointed One Jesus, so we could be called righteous by our faith in him, not by following the Law. So, no flesh will be called righteous due to following the Law.
17 ‘Now, if we are found to be sinners while we’re trying to be called righteous by means of the Anointed One, is the Anointed One a servant of sin? May that never happen! 18 However, if I build the things back up again that I once tore down, I prove that I’m a sinner.
19 ‘Now, as for me, I died to the Law so that I could become alive to God. 20 I was hung on a pole along with the Anointed One, so it’s no longer me that’s alive, but the Anointed One who is living in me. As the result, the life that I’m now living in the flesh is being lived for the Son of God, who loved me and handed himself over for me. 21 I’m not pushing the caring of God aside, but if righteousness comes through the Law, the Anointed One died for nothing.’
Chapter 3
1 O foolish Galatians, who has cast an evil spell over you? Yes, you whose eyes have seen what was written about Jesus the Anointed One being impaled. 2 I just want to ask you one thing: Did you receive the Breath [of God] because of obeying the Law, or because you had faith in the things that [you] heard?
3 Are you so foolish? Did you start out in the Breath [of God] just to end up in the flesh? 4 Did you go through so much suffering for no reason? If there really wasn’t any reason for it, 5 then did the One who gave you His Breath and who performs powerful works through you do it because you’re obeying the Law, or because you had faith in the things you heard?
6 Remember that Abraham put faith in Jehovah and that’s why he was considered righteous.7 And don’t you know that those who have faith are the sons of Abraham? 8 God gave the good news to Abraham because He saw ahead of time that He would be calling people of the nations righteous due to their faith. And He said, ‘All the nations will be blest because of you.’ 9 So, those who have faith are being blest along with faithful Abraham.
10 Now, all those who are under the Law are under a curse, because it’s written, ‘Everyone is cursed that doesn’t follow and do everything that is written in the scroll of the Law.’ 11 So, it’s obvious that no one is called righteous before God because of obeying the Law… for ‘the righteous one will live because of his faith.’
12 Now, the Law doesn’t have much to do with faith, because, ‘he who obeys them must live by them.’ 13 However, the Anointed One bought our freedom from the Law’s curse by becoming cursed for us. As it is written, ‘Every man who is hung on a tree is cursed.’ 14 The reason why this happened was so that the blessing of Abraham could come through Jesus the Anointed One, and the nations could receive the promised Breath… which [we receive] because of our faith.
15 Brothers, allow me to explain this in human terms: Nobody can change or destroy a valid contract between men. 16 Now, the promises were given to ‘Abraham and his seed.’ It doesn’t say, ‘to his seeds,’ as though there were many of them, but just one, ‘to your seed,’ who is the Anointed One.
17 Let me also say this about that Sacred Agreement which God agreed to: The Law (that came some four hundred and thirty years later) didn’t destroy it. So, its promise hasn’t been done away with. 18 However, if the inheritance comes from the Law, then it doesn’t come from the promise anymore. So, God kindly gave it to Abraham because of the promise.
19 Then, why [do we have] the Law? It was added to show us what sin was, until the seed (about which the promise was given) arrived. And [heavenly] messengers put it into the hands of a mediator. 20 Now, there’s no need for a mediator when only one person is involved, and God is just one.
21 So, does the Law go against God’s promise? May that never happen! For, if a Law had been provided to give [people] life, then righteousness would come by following the Law. 22 However, the Scriptures make everything sinful, so [the reason for the Law] is so that the promise (through faith in Jesus the Anointed One) might be given to those who believe.
23 But before faith arrived, we were all locked up together and guarded by the Law, until the [the time when] faith would be shown [to us]. 24 As the result, the Law has kept reminding us of the Anointed One, so that we could be called righteous because of our faith. 25 But now that the faith has arrived, we don’t need a reminder anymore.
26 The fact is; you’re all sons of God because of your faith in the Anointed One, Jesus. 27 All who were baptized into the Anointed One have put on the Anointed One. 28 So, there aren’t any Jews or Greeks, slaves or freemen, males or females, because you’re all united in the Anointed One, Jesus. 29 And if you’re [part] of the Anointed One, you’re really the seed of Abraham and heirs of the promise.
Chapter 4
1 Now, let me point out that; as long as the heir is a baby, he isn’t any different from a slave. For, although he’s the master over everything, 2 he’s still under those who are in charge and [he’s] under the household manager until a day comes that is selected by his father.
3 And that’s how it was with us. When we were [spiritual] babies, we were slaves to the rules of this world. 4 But when the time arrived, God sent his Son (who came through a woman and was under the Law), 5 so he could buy those who were under the Law and adopt us as sons.
6 Now, because you’re [his] sons, God has sent the breath of his Son into our hearts, where it calls out, ‘Abba, Father!’ 7 So, you’re no longer slaves, but sons. And if you are sons, you’re God’s heirs.
8 Back when you didn’t know God, you were slaves to those who really aren’t gods. 9 But now that you’ve come to know God, or rather, now that God has come to know you, why are you returning to those weak and sorry rules, and why do you want to become their slave again? 10 Here you are, carefully observing monthly, seasonal, and annual holidays, 11 and I’m afraid that all the work I’ve done for your sakes has been wasted.
12 Brothers, I beg you; Become like me, because I used to be just like you. You’ve never done me any wrong. 13 Why, you knew that I had a severe fleshly weakness when I preached the good news to you the first time. 14 And although this problem must have created difficulties for you, you didn’t treat it with contempt or spit on it in disgust. You received me like a messenger from God; like the Anointed One Jesus.
15 So, where’s that happiness you [once] had? Why, I can testify to the fact that if it had been possible, you would have taken out your eyes and given them to me. 16 But, have I now become your enemy because I’m telling you the truth?
17 [There are those who are] zealously chasing after you for bad reasons. They want to snip you off and make you their zealous followers… 18 and it’s good for you to be zealously chased after all the time… as long as it’s for a good reason (and not just when I’m with you).
19 O my little children; I’m enduring childbirth pains again until the Anointed One becomes strong in you. 20 I wish that I could be there with you right now and talk in a different tone of voice, because I just don’t know how to help you.
21 Those of you who want to be under Law, tell me this: Don’t you hear the Law? 22 It was written that Abraham had two sons, one by the servant girl and the other by the free woman. 23 The one who came through the servant girl was born in the flesh, but the other [who came] through the free woman, [was born] because of a promise. 24 Now, this story is symbolic. The two [women] meant two Sacred Agreements. And one came from Mount Sinai, which bears children into slavery (like Hagar), 25 So, this Hagar means Sinai, a mountain in Arabia, and she symbolizes Jerusalem today, who is in slavery with her children. 26 But the Jerusalem above is free and she’s our mother. 27 For, it’s written, ‘Be happy, you childless woman who hasn’t given birth. Break out [in song] and shout aloud, you woman who has never known the pains of childbirth, because the barren woman has more children than the one who is married.’
28 Brothers, we are children of the promise, as Isaac was. 29 And just as the one who was born in the flesh started persecuting the one that was born through the Breath, that’s what’s happening now. 30 So, what do the Scriptures say? ‘Drive out the servant girl and her son, because the son of the servant girl will never be an heir with the son of the free woman.’
31 So brothers, we aren’t the children of a servant girl, but of the free woman!
Chapter 5
1 The Anointed One set us free so we can be free. So, stand up and don’t allow yourselves to be put under the yoke of slavery again.
2 Look! I (Paul) am telling you that if you get circumcised, the Anointed One won’t be of any use to you. 3 And I again testify to every man who gets circumcised, that he’s then obligated to obey the whole Law.
4 Those of you who are trying to be called righteous by the Law have voided the Anointed One and have fallen from his care. 5 However, we of the Breath are eagerly awaiting the (hoped-for) righteousness that comes from faith. 6 Because, circumcision doesn’t have any value, nor does uncircumcision, when [it comes to] the Anointed One Jesus. The only thing that does [have value] is faith that is motivated by love.
7 You were running well. So, who’s trying to keep you from obeying the truth? 8 Such an idea isn’t coming from the One who is calling you. 9 [Remember that] ‘A little yeast ferments the whole ball [of dough].’
10 I’m confident that you who are in the Lord wouldn’t have thought anything else; but the one who is causing all this agitation will have to face up to his judgment, no matter who he may be.
11 Brothers; if I preached circumcision, then why would I be persecuted? For, if that were true, the impaling pole wouldn’t be a trap anymore. 12 Oh, I wish that those who are stirring you up would cut on themselves!
13 You were called to be free, brothers. So don’t use this freedom to serve your flesh; [use it] to slave for each other in love. 14 Because, the entire Law is fulfilled in the words: ‘You must love your neighbor as yourself.’ 15 However, if you keep on snapping at each other and chewing each other up, be careful that you don’t swallow each other down.
16 I tell you this: If you keep walking by the Breath [of God], you won’t do anything that your flesh desires. 17 For, what the flesh wants is at odds with what the Breath wants, and the Breath is at odds with the flesh… they oppose each other. So, the things that you would like to do aren’t done. 18 And if the Breath is leading you, you aren’t under the Law.
19 Now, the things that the flesh does are known. They include sexual immorality, uncleanness, unseemly acts, 20 worshiping idols, involvement in the occult, hatred, quarreling, jealousy, anger, selfishness, divisions, sects, 21 envy, getting drunk, wild partying, and things like that. I’m warning you now as I’ve warned you before, that those who do such things won’t inherit God’s Kingdom.
22 However, the fruitage of [God’s] Breath is love, joy, peace, patience, caring, goodness, faith, 23 reasonableness, and self-control... and there are no laws against such things. 24 And those who belong to the Anointed One Jesus hung their flesh on the pole along with its passions and desires.
25 So, if we’re living by [God’s] Breath, then let’s walk in the Breath. 26 Don’t be conceited, and [don’t] challenge or envy each other!
Chapter 6
1 Brothers, if anyone is ever caught up in doing bad things, those of you who have the Breath [of God] should try to restore that person in a reasonable way, as you keep an eye on yourselves so you aren’t tempted also. 2 Carry each other’s loads, and you will fulfill the law of the Anointed One. 3 Because, if anyone thinks he’s something when he’s nothing, he’s just fooling himself. 4 Let each one prove [the value] of what he’s doing to himself first, and then he can brag to himself, not to other people. 5 Everyone has to carry his own load.
6 Also, may those who teach the Word share all the good things they have with those they’re teaching.
7 Now, don’t make any mistakes when it comes to this: You can’t mock God. Because, whatever a person is planting, that’s what he’s going to harvest. 8 If he’s planting [the desires] of his own flesh, he will harvest decay from the flesh. And if he’s planting things having to do with [God’s] Breath, he will harvest life in the age. 9 So, let’s not misbehave. Let’s keep doing what’s right until that time comes, because we will harvest what we deserve if we don’t tire out. 10 So, in the time that we have left, may we do good things for everyone, and especially toward those who are related to us in the Faith.
11 Look at these large letters that I wrote with my own hand.
12 All of those who want to look good in the flesh are telling you that you must be circumcised, so they won’t be persecuted over the impaling pole of the Anointed One, Jesus. 13 Now, these who want you to be circumcised don’t just fail to obey the Law themselves, they also want you to be circumcised so that they can have a reason to brag over your flesh.
14 May I never find myself bragging, except over the impaling pole of our Lord Jesus the Anointed One. It is through him that I’ve put the world on the pole, as I’ve done to myself when it comes to this world. 15 Circumcision isn’t anything, nor is uncircumcision. However, a new creation [is something].
16 May peace and mercy be on everyone who walks in line with this rule [of conduct], and on the Israel of God.
17 Finally, let no one undermine my work, because I have the brand of Jesus on my body.
18 May the care of our Lord Jesus the Anointed One be with you brothers. May it be.
Notes
Spiritism, Druggery, or Involvement in the Occult?
The Greek word that is translated involvement in the occult at Galatians 5:20, is pharmakia. This word has been translated many ways over the years to fit particular religious ‘hot buttons.’ Some have applied it to forbid spiritism and others have applied it to forbid the use of illicit drugs (due to the ‘pharmacy’ connection). However, the word refers specifically to the use of ‘magic potions’ that are supplied by mystics, such as witches and the like. And some connection to modern-day (prescribed and patent) medicines as sold in drug stores could be implied. However, the difference is that modern medicines aren’t supposed to suggest ‘magical’ or occult powers.
The particular Greek/English interlinear Bible that we used when preparing this version translated pharmakia as druggery. However, the nuance that druggery implies in American English simply isn’t correct. It suggests the misuse (abuse) of mind-altering drugs… and that isn’t the primary meaning of pharmakia. While mind-altering drugs would likely have played a role in ancient potions, the corrupt act mentioned here clearly refers to any involvement in occult practices and contact with the demons.
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Fornication or Sexual Immorality?
The Greek word porneia means much more than copulation between individuals who aren’t married to each other. The term literally means that which is sold (by prostitutes). So, it includes all the types of services that might be sold by a prostitute, not just copulation.
It also just refers to acts between unmarried persons (which is what happens in prostitution). This includes such actions between unmarried ‘consenting adults,’ although there may be no exchange of money, because, where porneia is found in the Greek Septuagint, the Hebrew Law shows that it involves intimate relations between unmarried persons.
Because the English word fornication carries the nuance of just copulation between unmarried persons, we have used the broader term sexual immorality here to indicate the full range of the term.
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Forever, System of Things, or Ages?
The Greek word aionos is what the English word eon
is derived from. It means an indefinite period. However, there is no
exact English word to translate it. The best equivalents are age(s) or era(s).
Please note that where the plural form of the word (ages) is used, it refers to
a long time, at least multiple generations. However, where the singular form is
used (age or era), this appears to mean a much shorter period, such as a
lifetime, generation, or era. And where the term ages of ages is used
(such as at Ephesians
It is noteworthy that aionos is the word that is used in the Greek Septuagint in place of the Hebrew word ohlam, which is also translated as forever and time indefinite in popular versions of the Hebrew Scriptures. So, this one word (aionos) is translated as forever, everlasting, eternal, system of things, time indefinite, [end of] the world, long ago, from of old, etc. Obviously, something is very wrong here, because the word can’t mean a period having a definite end in one place and infinity in another.
Take for example, the unique way that aionos is used in the question that Jesus’ Apostles asked him, which is found at Matthew 24:3, ‘What will be the signs when you are near and this age will come to its conclusion?’
You can see that the word aionos obviously doesn’t
mean forever, everlasting, or eternal in this case, nor did it mean world or system
of things. It simply meant the age or the time before the end would
come. And for them, that meant the age when the
The word aionos (which we have translated as age here) is also translated as world (KJ) and as system of things (NW) in other Bibles. However, if the Apostles had meant any of those words, they would have used the Greek word cosmos, not aionos, for world or system of things.
The ancient Hebrews viewed everything (and rightly so) as having a beginning and an end. For that reason, you will only find three places in the Bible where words are used that imply no end and none that imply no beginning. An interesting possible insight on the reason for this can be found at Hebrews 1:10-12, which says:
‘Long ago, O Lord, You laid the foundation of the earth and Your hands made the heavens. They will destroy themselves, but You will remain. They will grow old just like clothes do. Then, as [You would do to] a robe, You will wrap them up and repair them like clothes. Yes, You are the One, and Your years will never run out.’
The problem with most Bible translations is that when they encounter the word aionos in all its different tenses, they interpret it according to accepted doctrine, not according to the way that Jesus and his disciples used it. So, the common renderings forever, eternal, and everlasting are used even when the word is in its singular form (aioni, aiona, aionos, aionion, aionian, aionios, aioniou), and this totally distorts the meaning of the text.
Take for example, the scripture at John 5:24, where Jesus said, ‘I tell you the truth; the one who hears what I say and believes in the One that sent me will have life in this age. He won’t have to be judged, but has crossed over from death to life.’
Most Bibles translate Jesus as saying that those who believe in the One who sent him will have everlasting life (or the equivalent). However, the words that Jesus used there were, zoe aionos (life age – singular), not zoe aionion (life ages – plural).
Notice how Jesus explained the meaning of these words with his next statement, ‘He won’t have to be judged, but has crossed over from death to life.’
So, what Jesus was saying here, wasn’t that they would
have everlasting life, but that they would (in their current life) be
considered among the living, not among the dead (see Revelation
From consideration of the evidence found in the bulk of Jesus’ words about life, the conclusion might be logically reached that he never taught the hope of ‘life eternal,’ ‘everlasting life,’ or ‘immortality,’ in those specific words. However, the concept is still there. What he taught was that (unlike those whom God considers to be ‘dead’) living people will receive ‘life in the age,’ meaning, they will be considered worthy of life by God during their lifetimes.
Two words imply infinity in the Bible. One is the Greek word athanasia (undying), which is only found in two places, 1 Corinthians15:53, where it mentions resurrected ones as clothing themselves with immortality, and at 1 Timothy 6:16, where Paul speaks of Jesus as having received it. The other Greek word, aidios, which is found at Romans 1:20 and at Jude 6, is used to describe God’s Power and Might as eternal.
For more information, select the linked documents, The Hereafter and Does the Bible Promise Everlasting Life?
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False Brothers
At Galatians 2:4, Paul wrote
about problems that he had with ‘false brothers’ (gr. pseudo adelphoi) that he had to deal with on his first visit
to
That such men were likely considered to be in good standing by others, is substantiated by the fact that they met Paul in the presence of the apparent governing body of Christianity at the time, the heads of the congregation in Jerusalem, specifically James, Peter, and John.
What was so treacherous about these men that Paul would list this encounter along with being stoned, beaten, and left for dead? He wrote that they ‘looked down on the freedom we have in the Anointed One, Jesus. They wanted to make us their slaves.’
In other words, they were accusing Paul and trying to override the commission that he had directly received from Jesus in a vision. So, they were in fact, resisting and opposing God’s Holy Breath.
Apparently, some in the First Century congregation in Jerusalem didn’t care much for Paul and the work he was doing, and they were giving him orders on how he should conduct himself, to whom he should preach, how he should preach, and what he should say. They would have loved to end Paul’s commission to preach to people of the nations. So, their obvious lack of love for Paul and their high regard for their own opinions (which were likely pro-Judaist), came close to disqualifying them as Paul’s ‘brothers,’ although there is no mention of their being corrected by anyone at the time.
Note that sometime later, Paul even reproved one of that
same august body (Peter) for seeming racism in his dealings with Gentile
converts to Christianity (Galatians
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Was Jesus Hung on a Cross?
Common tradition has it that Jesus was hung on a ‘cross,’ or a pole with a cross beam. However, the Greek word that is translated cross in other Bibles is stauros, which simply means an upright pole or stake. It appears as though the tradition that Jesus was hung on a cross, started sometime during or after the rule of the so-called ‘Christianized’ Roman Emperor, Constantine. So, this belief probably had its roots in pagandom, not in Christian doctrine.
If you think about it, you will recognize the ridiculousness of the notion that the Romans went to the added expense of adding a cross beam to a torture pole. The whole idea of this form of tortured death was to support the body with just nails in the hands and feet until the victim could no longer bear the pain, and collapse. Then, the only support would be from hands that were nailed straight overhead (not supported by a side beam), and the rib cage would be pulled up against the neck, causing suffocation. Notice that this is why the two men who died next to Jesus had their legs broken, so they could no longer support their weight on their legs, which killed them.
This entire hypothesis (that Jesus died on an upright pole, not a cross) is supported by what Paul said at Galatians 3:13 about the requirements of the Law, ‘Every man who is hung on a tree is cursed.’ The English word tree is translated from the Greek word Xylou, which means wood or tree, not cross.
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Amen
Amen is a Hebrew word that was never really translated into English; it was just Anglicized. In Greek (and probably in Hebrew) it is pronounced, ah-main. And the reason why it was never translated is that ancient scholars were afraid to change this supposed ‘magical’ word that ensures God will listen to the prayer. Yet, there is no record in the Bible of anyone ending their prayers with amen, although it was likely said. And the fact that others who were present said amen at the end of prayers to show that they agree, is indicated by Paul’s words at 1 Corinthians 14:6.
In addition, amen isn’t said in the Bible just at the end of Prayers. Paul used the word frequently in his writings to affirm that what he was writing was, or would be, true. And that’s the literal meaning of amen as it is often rendered here, ‘may it be.’
So, should Christians end their prayers with the word amen, or with the phrase, may it be? It really makes no difference. In fact, neither really has to be said for God to hear the prayer, or for Him to understand that it is concluded.
The problem with saying amen is that most people really don’t know what it means today. They think of it as just a word that you end prayers with. However, saying amen (or may it be) at the conclusion of a prayer indicates that the one praying assumes the things that were asked are as good as done; and he or she should also believe that.
However, in Revelation (and in a few other places) we have left the word amen unchanged, because the English nuance of the word spirit is sometimes the better choice. For example: at Revelation 3:14, where Jesus was referred to symbolically as ‘the Amen,’ or, he who ‘causes things to be.’
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Undeserved Kindness or Caring?
The Greek word caris is where we derive the English word care or caring. However, the Greek word carries a slightly different meaning. Old English Bible translations have rendered caris as grace. However, the nuance that grace implies (smooth and flowing) totally distorts the meaning of this term in contemporary American English.
Most Bible dictionaries prefer to see caris translated as undeserved kindness. However, this phrase, which may or may not make some minor technical difference in the meaning, adds wordiness, which distracts from the ease of reading. So, you will find it translated as care, caring, or kindness herein, depending on the setting.
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Wicked Zeal
At Psalm 37:8 we read, ‘Stop being angry and abandon your rage. Don’t allow zeal to make you act wicked’ (yes we know, the word should be wickedly, but this is poetic license). However, those words could also be translated as, ‘Do not allow jealously to cause you to act wickedly,’ because the Greek word zelos can be translated zealous or jealous, depending on the circumstances, for both words mean the same thing. Yet, the two words imply different things in English.
Zeal is usually thought of as something good… something all Christians should have, as in zeal for God and righteousness. And jealously is thought of as something bad… as wanting something another has. Yet, God is spoken of as being jealous over His Name and His position as God, so jealously isn’t always a bad thing. We can have a zeal (a burning desire to own) for things that are ours and we are proud of, and for things that belong to others. One may be translated as zeal, and the other as jealously, depending on the setting. Actually, as we have done at 1 Corinthians 13:4, the better translation for zelos when referring to its wicked use, is often envy.
As you can see, the words of Psalm 37:8 could be speaking of jealously as something that causes us to act badly. Yet recognize that any sort of misplaced zeal can cause us to do the same. Take for example, the Spanish Inquisition. In the late 1400s and early 1500s, religious people in their zeal for their religion tortured and murdered thousands horribly. This is an example of zeal causing Christians to act wickedly, and any of us can do the same when we treat someone badly or speak badly to others who may disagree with things we hold sacred. We find this to be a common failing in conversations on the Internet and among religious leaders when teaching their flocks!
Remember that Jesus said: ‘The meek will inherit the earth.’ And notice what other good advice we are given from the Scriptures:
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1 Peter
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John 3:10, 11 ‘Now, it’s easy to tell the children of God from the children of the Slanderer, because all those who aren’t righteous and those who don’t love their brothers haven’t been fathered by God. Why, from the earliest [days] you’ve heard the message that we should love each other.’
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1 Corinthians 13:4-8 ‘Love is patient and kind. Love isn’t envious, it doesn’t brag, it isn’t conceited, it doesn’t scheme, it doesn’t just watch out for itself, it doesn’t stir things up, it doesn’t hold a grudge, it doesn’t rejoice over unrighteous things. Rather, it rejoices over things that are true. It covers everything, believes everything, hopes everything, and endures everything. Love never fails.’
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Luke 12:45, 46 ‘But if that slave should ever say in his heart, My master is taking his time in coming, and starts beating the male and female servants, then feasts, drinks, and gets drunk, that slave’s master will come on a day and hour that he isn’t expected, and he will whip him and assign him with the unfaithful.’
Then, is it proper for a man to be jealous of his wife or a wife to be jealous of her husband? No, we should never be jealous of (or envy) each other, but for each other. We shouldn’t want what the other has, but we should have a burning zeal for each other.
Yet, we often hear of the bad acts or a jealous husband or wife, which may or may not be zeal or jealously. If one has good reason to worry about losing the love of the other, that is zeal. However, if such concern is baseless, that is wicked suspicion, not jealously.
worry about losing the love of the other, that is zeal. However, if such concern is baseless, that is wicked suspicion, not jealously.
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The Anointed
Notice that in this Bible translation, 2 Corinthians 1:21, 22 (for example) says, ‘The One who guarantees that we all belong to the Anointed One, and He who anointed us, is God.’
So, why didn’t these translators just go ahead and render the word (Anointed) as Christ – as countless other translators have done? For two reasons:
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Because Christ has almost totally lost its meaning to most Bible readers today, and most have come to believe that ‘Christ’ was part of Jesus’ name. It wasn’t.
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Because Christ is word that was made up by early Bible translators and is only used in that form when they think that the Bible was speaking of Jesus. In other places it is correctly translated as anointed.
If you look at the above verse in Greek, you’ll see that it reads, ‘Ho de bebaion hemas syn hymin eis Christon kai chrisas hemas Theos,’ or, ‘The of stabilizing us with you into Anointed and anointing us God.’
You will notice here that Christon
(Christ or Anointed) and chrisas (anointed) are both derived from the
same root word, which by the way, is Greek for olive oil. Why olive oil? Because, that
substance was traditionally poured over the heads of those who God chose to be
kings over
Such a physical anointing with oil appeared to picture receiving God’s Holy Breath, which happened to Jesus at his baptism, to 120 of Jesus’ disciples at Pentecost of 33-C.E., and to other First-century Christians. So, Jesus didn’t really become the Christon (Christ, Anointed, or Chosen One) until he was anointed with Holy Breath at his baptism (when the ‘dove’ came down on him).
If you understand this nuance, you get the true meaning of
the word Christ (Anointed) as it applies to Jesus; it means that he was the one
who God chose to be king over His people. Also, Paul was telling the Christians
in
Also, notice what can be learned from a proper understanding of the Greek words by looking at Matthew 24:24. For what he actually said was, ‘Because false Anointed ones and false prophets (gr. pseudo christon kai pseudo prophetai) will arise and they will perform great signs and omens to mislead (if possible) even the elected.’
So, Jesus wasn't necessarily saying that people would come claiming to be him, but people would come falsely claiming to be the anointed and prophets.
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Who Wrote the Epistles?
We find the entire flap about who wrote Paul’s letters – by both scholars and critics alike – funny. Much has been made of the fact that the writing styles of Paul’s letters vary so much that it is improbable that he wrote them all, and he obviously didn’t, as the words of Romans 16:22 testify. There, a man named Tertius wrote the letter (as a secretary) for Paul.
Then, if you look at the headings or conclusions of other letters, you will find references to those who likely did the writing. For example, First Corinthians starts with the words, ‘Paul … and Sosthenes our brother.’ Second Corinthians starts out the same way, ‘Paul … and our brother Timothy.’
Paul, as several of his letters indicate, had very poor eyesight (see Galatians 4:13-15). Why? Was this caused by the brightness of his vision of Jesus? Well, it could have been (but we doubt it). Remember that there were no eyeglasses at the time when Paul wrote, he was likely over forty, and many of us who are beyond that age couldn’t see to write letters today if it weren’t for our eyeglasses. And there are several other natural causes for poor eyesight—other than miraculous visions.
A further indication of Paul’s poor eyesight is found at Galatians 6:11, where he wrote, ‘Look at these large letters that I wrote with my own hand.’
This indicates that either Paul wrote the books of Galatians by himself or that he had written just those few words of the letter. However, the mentioning of ‘large letters’ shows that he could barely see his own handwriting. That he could have written this letter himself is seen by the relatively short and less ‘flowery’ introductory words (Galatians 1:1-5).
So, there are obviously different writing styles in Paul’s letters, because (as the letters themselves indicate), different people did the writing. This may be quite a revelation to critics and college professors, but they obviously didn’t actually read the letters.
For more information, see the attached link, The Bible’s Internal Proofs of Its Authentic History
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Adopted Sons
Throughout the Christian Era Scriptures, we read of the hope that certain humans have of being adopted as sons of God and ruling with Jesus. When does this ‘choosing’ actually happen; what are its results; and how does one know that he/she has been so adopted by God?
Well, notice Paul’s words at Romans 8:15, ‘You received His Breath and it adopted you as sons. And it is by this Breath that we call out, ‘Abba Father!’
From the above we can see that such individuals receive God’s Breath, and then it ‘adopts’ them as God’s sons. And, as was true in the days of the Apostles, receiving God’s Breath must have some sort of manifestation. Romans 8:16 says, ‘It is the same Breath that testifies to our breath, that we are God’s children.’
So, adoption by God as a son affects ones whole life and outlook.
Since the ‘gifts of the Breath’ were prophesied to end, perhaps this manifestation could be seen in the form of extraordinary love. This was prophesied at 1 Corinthians 13: 8-11, which says, ‘However, the [gift of] prophesying will be done away with, the [gift of] speaking in [foreign] languages will stop, and the [gift of miraculous] knowledge will be done away with. Because, now we only have partial knowledge and we only prophesy partially. But, when the perfect thing arrives, the partial thing will be done away with. When I was a baby, I used to talk like a baby, think like a baby, and reason like a baby. But, now that I’ve become a man, I’m finished with the things of babies.’
Of course, manifestations of God’s breath could also take the form of special abilities. As Ephesians 4:11 says, ‘Then he gave [the gifts]: Some are Apostles, some are prophets, some are messengers of the good news, and some are shepherds and teachers.’
After this adoption, the chosen individuals must surely recognize a closer relationship with God, since (according to the scripture) they now refer to Him by the familiar term, ‘papa (Heb, abba).’ And the value of their lives will have changed. Notice what Paul wrote about this at 1 Corinthians 15:44, ‘If there is a human body, there is also one of breath.’
So, adoption imparts the value of a spiritual life to the individual. Notice that Paul also referred to such individuals as a ‘new creation’ at Galatians 6:15, ‘However, a new creation [is something].’
And, once a person has received this adoption, he/she is said to become joint ‘heirs’ with Jesus. As Romans 8:17 says, ‘So, if we are [His] children, we are also [His] heirs. Yes, heirs of God and heirs with the Anointed One.’
Heirs of what? You will find this discussed in the linked document, God’s Promise of an Inheritance.
Are there any special requirements for receiving spiritual adoption? Notice that Paul adds at Romans 18:7, ‘However, we have to suffer together so we can also be glorified together.’
Several scriptures mention their having to die a violent death in defense of their faith (or at least ‘suffer’ greatly for what they believed), and this is what Paul seems to be indicating here. Certainly, great suffering and.or a violent death for their faith was true of the Apostles, and many (if not all) the rest of the adopted sons from the First Century through the middle ages.
Is such violent death (or at least great physical suffering) required for all who have this hope? Well, consider what Revelation 6:11 says, ‘Then they were each given a white robe and they were told to take it easy just a little while longer, until the full number of their fellow slaves and brothers was filled (who were going to be killed, as they were).’
However, nobody can answer this question for sure. The ‘choosing’ and its qualifications are in the hands of God.
It appears as though the choosing and adoption of sons of God doesn’t necessarily happen at the time of their baptism. For example, in the case of the first gentile converts to Christianity (Cornelius and his family), such selection happened even before baptism, because, that’s when God’s Breath manifested itself. So, ‘baptism in the Holy Breath’ happens whenever God selects such individuals, which doesn’t necessarily come at baptism. This was also true of those baptized individuals who received God’s Breath on Pentecost of 33-C.E.
However, Galatians 3:26, 27, says, ‘The fact is, you are all sons of God, because of your faith in the Anointed One, Jesus. All who were baptized into the Anointed One have put on the Anointed One.’
So, it appears as though ‘becoming one’ with Jesus occurs at ‘baptism.’ But, whether this refers to water baptism or baptism by God’s Breath, isn’t made clear here.
And although the sons of God receive the value of spiritual life when they are selected by God, their actual adoption comes upon the death of their fleshly bodies. Paul points this out at Romans 8:23, 24, ‘Even we who have the first fruit of [God’s] Breath; yes, we also groan inside ourselves while we anticipate being adopted as sons when the ransom payment frees our bodies. This is the hope that saves us.’
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The Woman and Her Seed
What is referred to in the Bible, as ‘the Sacred Mystery of the Seed,’ is explained and revealed to us for the first time at Galatians 3:16, which says, ‘Now, the promises were given to Abraham and his seed. It doesn’t say, to his seeds, as though there were many of them, but just one, to your seed. That is the Anointed One.’
Then the explanation of who this ‘seed’ is, is further expanded at Galatians 3:29, where we read, ‘And if you are [part] of the Anointed One, you are really the seed of Abraham and heirs of the promise.’
The initial prophecy regarding this ‘seed,’ is found at Genesis 3:15, 16, where God condemned the Evil One who used the snake to deceive Eve. Notice what this first prophecy in the Bible says, ‘Because you did this, you [alone] are doomed to punishment over all the cattle and wild animals of the earth. You will travel on your chest and belly, and you will eat from the ground all the days of your life. I will create hatred between you and the woman, and between your seed and her seed. He will watch for your head and you will watch for his heel.’
From the above, we can see that the Evil One (as represented by the snake) would produce a ‘seed,’ and the woman would produce a ‘seed.’ However, the woman’s seed would vanquish the snake and its seed by ‘watching’ to crush its head.
So, the promise to Abraham that he would produce a ‘seed,’ was really a clue as to who the ‘seed’ of Genesis 3:15, 16 would prove to be. Then, at Galatians 3:16, 29, Paul reveals that this seed of the woman is Jesus and those who are ‘one’ with him, his ‘chosen’ disciples. In other words, the promised seed includes the entire Kingdom government.
Who is the ‘woman’ that would produce this seed? The Bible itself answers (at Galatians 4:26), ‘But the Jerusalem above is free and she’s our mother.’
So, God’s heavenly seat of government (the ‘Jerusalem above’) is God’s ‘woman,’ and it is this heavenly government that produced the rulers of God’s Kingdom… Jesus and those who become ‘one’ with him.
The final unraveling of who ‘the snake,’ its ‘seed,’ the ‘woman,’ and ‘her seed’ are, can be found at Revelation 12:3-5. See that scripture and the linked notes for further information.
For more information see the linked document ‘The Seed – God’s Kingdom.’
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Messengers
Most Bible translations render the Greek word aggelos (pronounced ahn-gel-ose – with a hard g) as angel wherever it is found. However, aggelos is just the Greek word for messenger. True, in most cases where the Bible speaks of angels, it is referring to spirit messengers from God. However,