48. Iv. CONCURRENT GREEK USAGES: "ELEMENTS"
Ephesian Craftsmen (Acts xix. 32) as distinct from the population of Ephesus: (7) of a Town's meeting (Acts xix. 30).
Then there is the special Pauline usage, which was quite different from any of the above. Other assemblies consisted of called out ones from Jews, or from Gentiles (as in Acts xix.); but this new Body is called out from both and yet consists of neither (Gal. iii. 28; vi. 15). This calling out is the Secret (or Mystery) which was hidden in God, and never revealed to men until the administration of it was committed to the Apostle Paul.¹
The usage of the English word "church" is just as varied. It is used (1) of any congregation, (2) of a particular church (as Rome or England), (3) of the Ministry of a church, (4) of the Building in which the congregation assembles, (5) of Church as distinct from Chapel, (6) it is used of the Church as distinct from the world, and (7) it is used in the Pauline sense, of the Body of Christ.
This shows us the extreme care with which we should note the usage of words.
4. "Elements" or "Rudiments."—The Greek word στοιχεῖα (stoicheia) has at least two different usages, one material, and the other moral.
It is used of what is material in 2 Pet. iii. 10, 12; of the material elements of which creation, or this world, is made up.
In the other five passages it is used of the moral and religious ordinances which make up the outward acts of religion, with all its rites and ceremonies.
Four times it is used in the Epistles which are addressed to churches; twice in Galatians and twice in Colossians, these two being the Epistles which are written to correct errors in doctrine. Galatians corrects errors in connection with the doctrine as taught in the Epistle to the Romans concerning justification, Colossians being written to correct errors in doctrine as taught in the Epistle to the Ephesians concerning the Mystery.
In these, the outward ordinances of Religion are contrasted with the spiritual truths of Christianity (as distinct from Religion).
¹ See above, Part I., Chap. III., iv. (pp. 141-143).
The A.V. renderings show the confusion of thought in the mind of the Translators. In Gal. iv. 3 and 9 they render it "elements" in the text, and "rudiments" in the margin.
In Col. ii. 8 and 20 they render it "rudiments" in the text, and "elements" in the margin.
The R.V. agrees with the A.V. translation in Colossians; and in all four passages renders the word "rudiments" in the text, and "elements" in the margin.
The usage of the word in the Church Epistles is seen to be peculiar to them, and this fact must be borne in mind in the interpretation of these four passages.
5. Saints.—The word ἄγιος (hagios), holy, is when in the plural ἄγιω (hagioi) always translated saints.
Of course it means the same, holy, i.e., or, holy ones, except that it is left to be inferred from the context who the holy ones are who are so designated.
A brief examination of the usages of the plural, hagioi, will show us that they are four in number.
Of course, ordinary readers, who are, as a fact, more familiar with the New Testament usage; and, as a matter of selfishness, more prone, as well as accustomed, to interpret everything of the church! will have neither the inclination to study its usage, nor the willingness to part with the meaning which they have appropriated to themselves.
This is sufficient to show us the necessity of studying the usage of this word "saints."
(1) It is used of Angels (Deut. xxxiii. 2).
"Jehovah came from Sinai,
And rose up from Seir unto them;
He shined forth from mount Paran,
And He came with ten thousands of holy [ones];
From His right hand went a fiery law for them."
Here, it is evident that the word "angels" should be supplied after the word holy, thus "holy [angels]" for these celestial beings are meant. This is proved by a reference to Ps. lxviii. 17; where, in a reference to the same Divine descent at Sinai, the word "angels" is used instead of "holy ones," as another name for them.