Coloseni 3
1 Dacă deci aţi înviat împreună cu Hristos, să umblaţi după lucrurile de sus, unde Hristos şade la dreapta lui Dumnezeu.
2 Gândiţi-vă la lucrurile de sus, nu la cele de pe pământ.
3 Căci voi aţi murit, şi viaţa voastră este ascunsă cu Hristos în Dumnezeu.
4 Când Se va arăta Hristos, viaţa voastră, atunci vă veţi arăta şi voi împreună cu El în slavă.
5 Deaceea, omorîţi mădularele voastre cari sânt pe pământ: curvia, necurăţia, patima, pofta rea, şi lăcomia, care este o închinare la idoli.
6 Din pricina acestor lucruri vine mânia lui Dumnezeu peste fiii neascultării.
7 Din numărul lor eraţi şi voi odinioară, când trăiaţi în aceste păcate.
8 Dar acum lăsaţi-vă de toate aceste lucruri: de mânie, de vrăjmăşie, de răutate, de clevetire, de vorbele ruşinoase, cari v-ar putea ieşi din gură.
9 Nu vă minţiţi unii pe alţii, întrucât v-aţi desbrăcat de omul cel vechi, cu faptele lui,
10 şi v-aţi îmbrăcat cu omul cel nou, care se înoieşte spre cunoştinţă, după chipul Celui ce l-a făcut.
11 Aici nu mai este nici Grec, nici Iudeu, nici tăiere împrejur, nici netăiere împrejur, nici Barbar, nici Schit, nici rob, nici slobod, ci Hristos este totul şi în toţi.
12 Astfel dar, ca nişte aleşi ai lui Dumnezeu, sfinţi şi prea iubiţi, îmbrăcaţi-vă cu o inimă plină de îndurare, cu bunătate, cu smerenie, cu blândeţă, cu îndelungă răbdare.
13 Îngăduiţi-vă unii pe alţii, şi, dacă unul are pricină să se plângă de altul, iertaţi-vă unul pe altul. Cum v-a iertat Hristos, aşa iertaţi-vă şi voi.
14 Dar mai pe sus de toate acestea, îmbrăcaţi-vă cu dragostea, care este legătura desăvârşirii.
15 Pacea lui Hristos, la care aţi fost chemaţi, ca să alcătuiţi un singur trup, să stăpânească în inimile voastre, şi fiţi recunoscători.
16 Cuvântul lui Hristos să locuiască din belşug în voi în toată înţelepciunea. Învăţaţi-vă şi sfătuiţi-vă unii pe alţii cu psalmi, cu cântări de laudă şi cu cântări duhovniceşti, cântând lui Dumnezeu cu mulţămire în inima voastră.
17 Şi orice faceţi, cu cuvântul sau cu fapta, să faceţi totul în Numele Domnului Isus, şi mulţămiţi, prin El, lui Dumnezeu Tatăl.
18 Nevestelor, fiţi supuse bărbaţilor voştri, cum se cuvine în Domnul.
19 Bărbaţilor, iubiţi-vă nevestele, şi nu ţineţi necaz pe ele.
20 Copii, ascultaţi de părinţii voştri în toate lucrurile, căci lucrul acesta place Domnului.
21 Părinţilor, nu întărâtaţi pe copiii voştri, ca să nu-şi piardă nădejdea.
22 Robilor, ascultaţi în toate lucrurile pe stăpânii voştri pământeşti; nu numai când sânteţi supt ochii lor, ca cei ce caută să placă oamenilor, ci cu curăţie de inimă, ca unii cari vă temeţi de Domnul.
23 Orice faceţi, să faceţi din toată inima, ca pentru Domnul, nu ca pentru oameni,
24 ca unii cari ştiţi că veţi primi dela Domnul răsplata moştenirii. Voi slujiţi Domnului Hristos.
25 Căci cine umblă cu strâmbătate, îşi va primi plata după strâmbătatea, pe care a făcut-o; şi nu se are în vedere faţa omului.
{"verseMap":{"1":[{"id":7182,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Colossians","title_en":"Letter to the Colossians","content_ro":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","content_en":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","summary_ro":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","summary_en":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10436,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Elemental Spirits*, Elements","title_en":"Elemental Spirits*, Elements","content_ro":"<h3>ELEMENTAL SPIRITS*, ELEMENTS<\/h3>\n<p>Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the four passages (Gal 4:3; Col 2:8, 20). The meanings of “elements” in the fourth passage (Gal 4:9) is probably the same as in the other three because of its similar context.<\/p>\n<p class=\"h2\" id=\"RangeofMeanings\">Range of Meanings<\/p>\n<p>The principal meaning of the Greek word is “basic or fundamental component.” The word, however, occurs frequently in ancient Greek literature and takes on a variety of connotations in the different contexts in which it appears. Most frequently it was used literally to refer to the physical elements of the world: earth, air, water, and fire. This is probably the meaning of the term in 2 Peter 3:10-12, which states that the world’s elements, the physical matter, will be destroyed by fire.<\/p>\n<p>In antiquity the word also commonly referred to the letters in a word, notes in music, the “elementary” rules of politics, or the foundations or basic principles in science, art, or teaching (particularly logical propositions basic to the proof of other propositions). The last is clearly the meaning of the word in the Epistle to the Hebrews (5:12), which describes people’s need to have someone teach them the basic principles or elementary truths of God’s Word.<\/p>\n<p>In the third century <span>AD<\/span> another meaning of “elements”—elemental spiritual beings—became current. The development of this meaning has led to the current debate over its suitability in Paul’s context.<\/p>\n<p class=\"h2\" id=\"ElementarySpirits\">Elementary Spirits<\/p>\n<p>A difficulty with Paul’s use of “elements” is that any of three possible meanings makes sense. One can understand “elements” to mean spiritual beings and view Paul’s reference as similar to his mention of the principalities and powers (e.g., in Eph 6:12). Translating Galatians 4:3 according to this view (as in the <span>rsv<\/span>), Paul would have been saying that before conversion a person is enslaved to spiritual forces who rule this world. In 4:9, he asks how the Galatians could wish to be enslaved to these forces again. The references to “beings that by nature are no gods” (v 8) and to angels through whom the law was mediated (3:19) are both used to substantiate the meaning “elemental spirits.”<\/p>\n<p>Similarly, Colossians 2:8 would be warning Christians against being led away captive through the philosophical speculations and empty deceit that are perpetrated by human traditions and the elemental spirits. Only two verses later Paul declares that Christ is the head of every principality and power (Col 2:10). Many commentators now believe that Paul intended “principalities and powers” to refer to demons who temporarily ruled various spheres of life in the world. Paul announces that Christ has conquered them and displayed them publicly as captive in his triumphal procession (v 15). Thus, Colossians 2:20 might mean that Christians have “died” to those elemental spirits as elsewhere Paul wrote of “dying” to sin (Rom 6:2).<\/p>\n<p>However, despite the fact that Paul spoke of the principalities and powers as spiritual forces, and despite the ease with which this meaning fits Paul’s use of “elements of the world,” many scholars regard this interpretation as the least likely of the three possibilities. The earliest certain evidence for the use of “elements” to mean spirits is from the third century <span>AD<\/span>, which is far too late to reflect common usage in Paul’s day. In addition, nowhere else did Paul speak of Christians being in bondage to angels or having died to demonic powers.<\/p>\n<p class=\"h2\" id=\"ElementaryPrinciples\">Elementary Principles<\/p>\n<p>Some scholars understand “the elements of the world” to refer to elementary religious teaching (as in Heb 5:12). Paul may have been appealing to the “ABCs of religion,” perhaps the elementary character of the law (cf. Gal 3:24; 4:1-4) or pagan religious teaching (4:8). The “weak and beggarly elements” (<span>kjv<\/span>) may be explained by the fact that the Galatians were legalistically observing special days, months, seasons, and years as if their righteousness before God depended on it.<\/p>\n<p>Similarly, in Colossians the elements of the world seem to be parallel to human traditions (Col 2:8). The problem again is the same as in Galatians, legalism (vv 16, 20-23). In both contexts the bondage warned against is bondage to elementary religious thinking that comes merely from humans and would be equivalent to contrasting a kindergarten level of thought with the advanced teaching that comes in Christ. Some scholars believe that this interpretation has more in its favor than the meaning “elemental spirits,” but others argue that it is not precise enough.<\/p>\n<p class=\"h2\" id=\"ElementaryExistence\">Elementary Existence<\/p>\n<p>By far, the most frequent use of “elements” in ancient literature is literal, referring to the physical elements of the world, which were usually considered to be earth, air, water, and fire. The third interpretation, which many scholars prefer, draws on this understanding of “elements of the world.” The meaning of the phrase “of the world” determines how the passages in question are to be interpreted. In the NT writings “world” was not merely physical. Frequently, “world” was viewed in an ethical sense, standing for human life apart from God or even lived in opposition to God and Christ. The world often represented unregenerate humanity with its culture, customs, worldview, and ethics—the part of creation that had not yet been redeemed and was helpless to save itself. Thus, the elements of the world, in this view, are the “basics” of a merely human existence. According to this interpretation, Paul warned the Colossian Christians against being led away captive by philosophical speculation and empty deceit that were in accord with human traditions and with the basics of a merely human existence and not in accord with what they had in Christ (Col 2:8). They had died from the basics of a merely human life (v 20), and being no longer bound to that level of existence, they possessed a life that came from Christ (3:1-4).<\/p>\n<p>This interpretation still leaves the precise meaning of Galatians 4:1-3 uncertain. Was Paul addressing both Jews and Gentiles or only Jews (the “we” in Gal 4:3)? No doubt Paul viewed both Jews and Gentiles as being in bondage to a merely human existence. Even though the Jews possessed God’s law, it was ineffectual for salvation. Christ’s coming broke that bondage and brought the Holy Spirit, who would give Christians a completely new quality of human life. Therefore, Paul warned against becoming enslaved again to such weak and poverty-stricken basics of a merely human existence (v 9).<\/p>\n<p>In this view, then, the elements of the world are the “basics” of existence before and outside of Christ. Paul nowhere recorded specifically what he included in those basics. The contexts of both Galatians and Colossians, however, seem to imply that the basics at least included the law and “the flesh” (that is, life lived ethically apart from God). Such a view of “elements” accords well with the wider context of these passages and with other passages (especially Rom 6–8; Gal 3:2-3, 23-25; 4:1-10).<\/p>","content_en":"<h3>ELEMENTAL SPIRITS*, ELEMENTS<\/h3>\n<p>Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the four passages (Gal 4:3; Col 2:8, 20). The meanings of “elements” in the fourth passage (Gal 4:9) is probably the same as in the other three because of its similar context.<\/p>\n<p class=\"h2\" id=\"RangeofMeanings\">Range of Meanings<\/p>\n<p>The principal meaning of the Greek word is “basic or fundamental component.” The word, however, occurs frequently in ancient Greek literature and takes on a variety of connotations in the different contexts in which it appears. Most frequently it was used literally to refer to the physical elements of the world: earth, air, water, and fire. This is probably the meaning of the term in 2 Peter 3:10-12, which states that the world’s elements, the physical matter, will be destroyed by fire.<\/p>\n<p>In antiquity the word also commonly referred to the letters in a word, notes in music, the “elementary” rules of politics, or the foundations or basic principles in science, art, or teaching (particularly logical propositions basic to the proof of other propositions). The last is clearly the meaning of the word in the Epistle to the Hebrews (5:12), which describes people’s need to have someone teach them the basic principles or elementary truths of God’s Word.<\/p>\n<p>In the third century <span>AD<\/span> another meaning of “elements”—elemental spiritual beings—became current. The development of this meaning has led to the current debate over its suitability in Paul’s context.<\/p>\n<p class=\"h2\" id=\"ElementarySpirits\">Elementary Spirits<\/p>\n<p>A difficulty with Paul’s use of “elements” is that any of three possible meanings makes sense. One can understand “elements” to mean spiritual beings and view Paul’s reference as similar to his mention of the principalities and powers (e.g., in Eph 6:12). Translating Galatians 4:3 according to this view (as in the <span>rsv<\/span>), Paul would have been saying that before conversion a person is enslaved to spiritual forces who rule this world. In 4:9, he asks how the Galatians could wish to be enslaved to these forces again. The references to “beings that by nature are no gods” (v 8) and to angels through whom the law was mediated (3:19) are both used to substantiate the meaning “elemental spirits.”<\/p>\n<p>Similarly, Colossians 2:8 would be warning Christians against being led away captive through the philosophical speculations and empty deceit that are perpetrated by human traditions and the elemental spirits. Only two verses later Paul declares that Christ is the head of every principality and power (Col 2:10). Many commentators now believe that Paul intended “principalities and powers” to refer to demons who temporarily ruled various spheres of life in the world. Paul announces that Christ has conquered them and displayed them publicly as captive in his triumphal procession (v 15). Thus, Colossians 2:20 might mean that Christians have “died” to those elemental spirits as elsewhere Paul wrote of “dying” to sin (Rom 6:2).<\/p>\n<p>However, despite the fact that Paul spoke of the principalities and powers as spiritual forces, and despite the ease with which this meaning fits Paul’s use of “elements of the world,” many scholars regard this interpretation as the least likely of the three possibilities. The earliest certain evidence for the use of “elements” to mean spirits is from the third century <span>AD<\/span>, which is far too late to reflect common usage in Paul’s day. In addition, nowhere else did Paul speak of Christians being in bondage to angels or having died to demonic powers.<\/p>\n<p class=\"h2\" id=\"ElementaryPrinciples\">Elementary Principles<\/p>\n<p>Some scholars understand “the elements of the world” to refer to elementary religious teaching (as in Heb 5:12). Paul may have been appealing to the “ABCs of religion,” perhaps the elementary character of the law (cf. Gal 3:24; 4:1-4) or pagan religious teaching (4:8). The “weak and beggarly elements” (<span>kjv<\/span>) may be explained by the fact that the Galatians were legalistically observing special days, months, seasons, and years as if their righteousness before God depended on it.<\/p>\n<p>Similarly, in Colossians the elements of the world seem to be parallel to human traditions (Col 2:8). The problem again is the same as in Galatians, legalism (vv 16, 20-23). In both contexts the bondage warned against is bondage to elementary religious thinking that comes merely from humans and would be equivalent to contrasting a kindergarten level of thought with the advanced teaching that comes in Christ. Some scholars believe that this interpretation has more in its favor than the meaning “elemental spirits,” but others argue that it is not precise enough.<\/p>\n<p class=\"h2\" id=\"ElementaryExistence\">Elementary Existence<\/p>\n<p>By far, the most frequent use of “elements” in ancient literature is literal, referring to the physical elements of the world, which were usually considered to be earth, air, water, and fire. The third interpretation, which many scholars prefer, draws on this understanding of “elements of the world.” The meaning of the phrase “of the world” determines how the passages in question are to be interpreted. In the NT writings “world” was not merely physical. Frequently, “world” was viewed in an ethical sense, standing for human life apart from God or even lived in opposition to God and Christ. The world often represented unregenerate humanity with its culture, customs, worldview, and ethics—the part of creation that had not yet been redeemed and was helpless to save itself. Thus, the elements of the world, in this view, are the “basics” of a merely human existence. According to this interpretation, Paul warned the Colossian Christians against being led away captive by philosophical speculation and empty deceit that were in accord with human traditions and with the basics of a merely human existence and not in accord with what they had in Christ (Col 2:8). They had died from the basics of a merely human life (v 20), and being no longer bound to that level of existence, they possessed a life that came from Christ (3:1-4).<\/p>\n<p>This interpretation still leaves the precise meaning of Galatians 4:1-3 uncertain. Was Paul addressing both Jews and Gentiles or only Jews (the “we” in Gal 4:3)? No doubt Paul viewed both Jews and Gentiles as being in bondage to a merely human existence. Even though the Jews possessed God’s law, it was ineffectual for salvation. Christ’s coming broke that bondage and brought the Holy Spirit, who would give Christians a completely new quality of human life. Therefore, Paul warned against becoming enslaved again to such weak and poverty-stricken basics of a merely human existence (v 9).<\/p>\n<p>In this view, then, the elements of the world are the “basics” of existence before and outside of Christ. Paul nowhere recorded specifically what he included in those basics. The contexts of both Galatians and Colossians, however, seem to imply that the basics at least included the law and “the flesh” (that is, life lived ethically apart from God). Such a view of “elements” accords well with the wider context of these passages and with other passages (especially Rom 6–8; Gal 3:2-3, 23-25; 4:1-10).<\/p>","summary_ro":"ELEMENTAL SPIRITS*, ELEMENTS Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the fo...","summary_en":"ELEMENTAL SPIRITS*, ELEMENTS Alternative translations of a Greek word used in the NT, “elemental spirits” being spiritual forces at work in the world, and “elements” being either the basic constituents of the physical world or of human life or the basic principles of a system of thought. In three passages the meaning is clear (Heb 5:12; 2 Pt 3:10, 12). The other four passages, however, have caused considerable debate. The difficult phrase “the elements of the world” appears in three of the fo...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14612,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel","title_en":"Gospel","content_ro":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","content_en":"<h3>GOSPEL<\/h3>\n<p>Word derived from the Anglo-Saxon <em>godspell<\/em> denoting “glad tidings” or “good news.”<\/p>\n<p>Preview<\/p>\n<p>• The Gospel Message of Isaiah<\/p>\n<p>• The Gospel in the New Testament<\/p>\n<p>• The Good News of Christ’s Coming<\/p>\n<p>• The Gospel according to Jesus<\/p>\n<p>• The Gospel after Jesus’ Resurrection<\/p>\n<p class=\"h2\" id=\"TheGospelMessageofIsaiah\">The Gospel Message of Isaiah<\/p>\n<p>Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his saving action except in his own nature. Israel’s deliverance is undeserved; she is no more worthy of the divine love now than when she went into captivity. In whatever measure she has paid the just due for her past sins (Is 40:2), she remains a sinful people (42:25; 46:12-13; 48:1). It is only by God’s grace that she is saved (55:1-7). By God’s design, Israel’s salvation depends not upon her own righteousness but upon his (41:10; 45:24; 46:13; 51:5-6). There being no righteousness to reward, the Lord acts to <em>create<\/em> righteousness in Israel (45:8; 61:3, 10-11). Yet as these references indicate, salvation is not accomplished at the expense of justice. The penalty for Israel’s sins is to be paid in full. God’s mercy is not hereby called into question. On the contrary, it is precisely here that his mercy is most poignantly expressed, for the penalty is exacted not from his people but from the Servant appointed to stand in their place (53:4-12). Through the Servant’s work, many shall be justified (53:11). The coming of the Evangelist—the preacher of the good news—is predicted in Isaiah 61. He is called the anointed One (v 1) who proclaims the year of the Lord’s favor (v 2). God will be glorified through his preaching (v 3).<\/p>\n<p class=\"h2\" id=\"TheGospelintheNewTestament\">The Gospel in the New Testament<\/p>\n<p>In only two places (Gal 3:8; Heb 4:2, 6) does the NT speak of the proclamation of the gospel prior to the Christian era. This is quite remarkable, given (1) the unmistakable presence of the gospel in the OT, (2) the extent of gospel terminology in the NT (in the Greek the noun appears 76 times; and the verb, 54), and (3) the fact that the NT presents Christ as the fulfillment of the OT and draws heavily on the OT to interpret his person and work. Not only is it remarkable; it is very significant. It indicates that the NT usage depends not only upon the <em>character<\/em> of the message (truth about salvation) but also upon <em>historical events.<\/em> Almost without exception, the NT restricts its application of gospel terminology to proclamations made during the time of fulfillment—the age in which the salvation promised in the OT is actually accomplished. The NT is preoccupied, not with promises of salvation, but with news of salvation. According to Mark 1:1-4, the gospel “begins” not in the OT but with John the Baptist, in whose work OT prophecy is fulfilled. In Romans 1:1-5 the gospel is represented as a blessing promised in the OT but not actually given until Jesus comes (see also Acts 13:32-33).<\/p>\n<p class=\"h2\" id=\"TheGoodNewsofChristsComing\">The Good News of Christ’s Coming<\/p>\n<p>The promised birth of John the Baptist is good news (Lk 1:19), not only for his parents (vv 7, 24-25) but for all the people: John is sent to prepare them for Messiah’s coming (vv 14-17, 67-79). John’s own preaching is gospel (3:18) for the same reason. The Messiah would be coming to execute judgment, a process that involves both condemnation and salvation (vv 3-17). John’s message is gospel for sinners in that they are warned of impending doom and urged to repent before the ax falls (vv 7-9); it is gospel for the repentant in that they are promised forgiveness (v 3) and membership in Messiah’s community (v 17). The birth of the Savior himself is announced as good news bringing great joy (2:10-11).<\/p>\n<p class=\"h2\" id=\"TheGospelaccordingtoJesus\">The Gospel according to Jesus<\/p>\n<h5>The Coming of the Kingdom of God<\/h5>\n<p>Jesus was authorized by God and anointed by the Spirit to proclaim the gospel (Mk 1:14; Lk 4:18). At the heart of his preaching stands the announcement “The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel” (Mk 1:15). (For further references to this gospel, see Mt 4:23; 9:35; 24:14; 26:13; Mk 8:35; 10:29; 13:10; 14:9; Lk 4:43; 8:1; 16:16.) The message is good news for several reasons: (1) The kingdom is coming. The God whom Jesus proclaims is sovereign over all he has made. Yet paradoxically his rule is incomplete: his will is not done on earth as it is in heaven; wrong, not right, prevails. But these conditions are not final, according to Jesus. With the coming of the kingdom, God’s rule will be completed; wrong will be judged, righteousness established, and his people blessed. (2) The kingdom is <em>now<\/em> being inaugurated. “The time is fulfilled,” declares Jesus (Mk 1:15a). The time appointed for the fulfillment of the OT promises has arrived. (3) The consummation of the kingdom is therefore no longer a distant prospect; the full realization of God’s rule is “at hand” (Mk 1:15b). (4) God is establishing his rule for a saving purpose. This is implied in Jesus’ call to repentance (Mk 1:15c). It is especially clear in the passages to which we now turn.<\/p>\n<h5>The Salvation of the Poor<\/h5>\n<p>Invited to read the Scripture in the synagogue at Nazareth, Jesus turns to Isaiah 61: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Lk 4:18-19, <span>rsv<\/span>). Having read the prophecy, Jesus announces its fulfillment in his own ministry (v 21). Included among those whom Jesus has come to free are the physically infirm, such as the blind (v 18) and the leprous (v 27) (cf. the references to healing miracles in vv 23, 33-41; the close connection between evangelizing and healing in Mt 4:23; 9:35; 11:5; Lk 7:21-22; 9:6; and the description in Mt 12:22-29; Lk 13:11-16, of the physically afflicted as captives of Satan now liberated by Jesus). Also included are the materially poor—people like the widow helped by Elijah during the famine (Lk 4:25-26). It is the literally poor and hungry whom Jesus pronounces “blessed” in Luke 6:20-21. Yet it is primarily “spiritual” poverty that is in view. Still applying Isaiah 61, Jesus speaks in Matthew 5:3 of the “poor in spirit.” These are people broken and grieved by misery and poverty, oppression and injustice, suffering and death, national apostasy and personal sin—people who in their extremity turn to God and longingly wait for him to bring forth justice, bestow his mercy, and establish his kingdom. It is to just such people that Jesus brings good news (Mt 5:3-10). God sent him to usher in the kingdom, to rescue the lost, to liberate the enslaved, to cure the afflicted, to bind up hearts that are broken, and to forgive the guilty (Mk 2:5, 10, 17; 10:45; Lk 4:18-21; 7:48-49; 15:1-32; 19:10).<\/p>\n<h5>The Gift of Grace<\/h5>\n<p>The coming of the kingdom is not the effect or the reward of human effort but God’s answer to the human predicament—the gift of his favor (Lk 12:32). Correspondingly, the explanation for the salvation of the poor lies nowhere but in God’s own character. As the prodigal himself recognized, he hardly deserved to be his father’s servant, much less his son. Nothing he did, not even his repentance, accounted for the father’s love (15:11-32). In the parable of Matthew 20:1-16, it is owing entirely to the goodness of the employer that the last workers to be hired receive a full day’s wages. The first debtor in the story of Matthew 18:23-35 earned nothing but the right to be sold into slavery; instead, the king canceled his enormous debt. The publican, who had nothing to offer God but a confession of sin and plea for mercy, went home justified (Lk 18:13-14). The same holds true for the more virtuous among the poor, such as the persons described in Matthew 5:7-10. Their virtue is real, not imagined. Yet in keeping God’s commands, they do not put him in their debt; they are simply doing their duty (Lk 17:7-10). Furthermore, even the most merciful need divine mercy (Mt 5:7). For even those most zealous to obey God’s law are unable to fulfill all its requirements (cf. 11:28-30). The first servant in Matthew 18:23-35 owes far more money than someone in such a situation could possibly pay—which serves to magnify the generosity of the king. Grace depends for its exercise upon the inability of its objects (Lk 14:12-14).<\/p>\n<h5>The Call to Salvation<\/h5>\n<p>The Israelites are without exception a sinful people, all of them needing the salvation that Jesus brings (Mt 1:21; Lk 1:77). In demonstration of God’s grace, Jesus proclaimed his gospel to the entire nation (Mt 4:23; 9:35; 15:24; Lk 4:43; 9:6; 20:1). From the most respectable to the least, all are summoned to submit to God’s rule, all are invited to come and partake freely of the banquet he has spread (Lk 14:16-24). But the gift of salvation must be received if it is to be experienced (Mk 10:15). And while it is indeed a gift that costs nothing, it is also a priceless treasure for which a wise person will freely sacrifice everything else (Mt 13:44-46), a sacrifice exceeded only by the cost of rejecting the gospel (Mt 11:20-24; Mk 8:34-39; Lk 14:24, 33). “Repent and believe in the gospel,” Jesus commands (Mk 1:15). The self-righteous and the self-sufficient must be jolted out of their false sense of security and humbly recognize their need for God (Lk 6:24-26). Only then will Jesus’ message to the poor be seen as gospel. An announcement of liberation (4:18-19) is good news only to people who are enslaved and know they are. The command applies also to the destitute and the afflicted. Those among them who bemoan their lot must repent of their sins. But something further is needed for the response to be complete: a person cannot believe Jesus’ gospel without a commitment to the <em>Person<\/em> of Christ (Jn 3:16). Even those who are already “poor in spirit,” in the sense defined earlier, are not really “blessed” until they acknowledge the truth of Jesus’ claims (Mt 11:6) and commit themselves to a life of obedience on his terms (7:21-27). This prepares us for the next point.<\/p>\n<h5>Summary<\/h5>\n<p>Throughout Jesus’ earthly ministry, the theme of his gospel remains the dawning of God’s kingdom (Mt 4:23; 24:14; Lk 4:43; 16:16), a message that is preached almost exclusively to Jews (Mt 10:5-6; 15:24). Yet Jesus also provides glimpses into what the gospel was to become once his work on earth was accomplished: (1) In Mark 8:35 and 10:29 Jesus speaks of individuals who needed to make great sacrifices “for my sake and for the gospel.” While distinguished from each other, the person of Jesus and the gospel are here associated in the closest possible way. The time was approaching when the Proclaimer of the gospel would become the Proclaimed. (2) In Mark 13:10 and Matthew 24:14 (and the textually doubtful Mk 16:15) Jesus foretells the preaching of the gospel of the kingdom to the gentile nations. (3) In Mark 14, having interpreted a woman’s action (v 3) as an anointing of his body beforehand for burial (v 8), Jesus declares, “And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her” (v 9, <span>rsv<\/span>; cf. Mt 26:13). This statement strongly implies that both the person of Jesus and the event of his death will figure prominently in the message that is to be proclaimed; otherwise, it is strange that the gospel and this particular act should be so solemnly bound together. Thus, here in the text already is an indication of how crucial Jesus’ death is both for the provision of the salvation announced in his gospel (cf. Mk 14:22-24) and for the launching of the evangelistic mission to the Gentiles (Mt 20:28 is vital for explaining the shift from Mt 15:24 to 28:18-20).<\/p>\n<p class=\"h2\" id=\"TheGospelafterJesusResurrection\">The Gospel after Jesus’ Resurrection<\/p>\n<p>After the resurrection of Jesus, the gospel was proclaimed by his eyewitnesses. The contents of this gospel are recorded in the book of Acts and in Paul’s letters. Of the 43 instances of <span class=\"greek\" lang=\"el\">euangelizomai<\/span> (“evangelize”) beyond the Gospels, 15 occur in Acts and 21 in Paul’s writings; of the 64 instances of <span class=\"greek\" lang=\"el\">euangelion<\/span> (“gospel”), 2 occur in Acts and no fewer than 60 in Paul.<\/p>\n<h5>The Gospel of Christ<\/h5>\n<p>Having risen from the dead, Jesus Christ again evangelizes (Eph 2:16-17), doing so now through his appointed representatives (Rom 15:16-18; 1 Cor 1:17; 9:12-18; Gal 4:13-14; Eph 4:11; 2 Tm 1:9-11). More than that, Christ has become the central theme of the gospel; the Proclaimer is now the Proclaimed. This is repeatedly affirmed in Acts (5:42; 8:4-5, 35; 11:20; 17:18) and in Paul’s writings (Rom 1:1-4; 10:8-17; 15:19-20; 2 Cor 4:4-6; 11:4; Gal 1:16; Eph 3:8; Phil 1:15-18; 2 Tm 2:8). The NT always speaks of <em>the gospel<\/em>—never the gospels—of Christ. A second gospel is as inconceivable and as unnecessary as a second Christ. This is the one gospel that God authorizes (e.g., Rom 1:1-17) and proclaims (e.g., 2 Thes 2:13-14). Galatians 2:7-9 speaks not of two gospels but of two mission fields. Paul (the apostle to the uncircumcised) and Peter (the apostle to the circumcised) are both entrusted with “the gospel of Christ” (Gal 1:7; cf. 1 Cor 15:1-11), the message that God has ordained for the salvation of Jews and Gentiles alike (Rom 1:16). The “different gospel” that Paul denounces in Galatians 1:6-9 and 2 Corinthians 11:4 is not another gospel about Jesus but a message about “another Jesus”—not the real one, but one who exists only in the minds and the messages of those who proclaim him. To preach the true Christ is to preach the true gospel, however questionable one’s motives (Phil 1:15-18, 27), and to respond rightly to the gospel is to turn to Christ (Acts 11:20-21; Rom 10:8-17; Gal 2:14-16).<\/p>\n<h5>The Gospel as a Witness to Saving Events<\/h5>\n<p>The gospel bears witness to every aspect of Christ’s saving work, from his birth (Rom 1:3; 2 Tm 2:8) and public ministry (Mk 1:1; Acts 10:36-38) to his second coming (Col 1:5, 23; cf. 3:1-4; 1 Thes 1:5-10) and the last judgment (Rom 2:16). But it is the death and the resurrection of Christ that are most crucial for the accomplishment of salvation, and that are therefore most prominent in the gospel’s witness. These are the events with which Mark’s proclamation climaxes (chs 15–16), and for which everything else prepares (8:31; 9:31; 10:33-34; 12:6-8); special stress is placed upon Jesus’ death as the means of salvation from sin (10:45; 14:3-9, 22-24). In Paul’s gospel, too, the death and resurrection of Jesus are central (Rom 4:25; 1 Cor 15:1-4), with the cross occupying the very center (1 Cor 1:17–2:5). Had Christ not risen from the dead, Paul argues, the preaching of the cross would be a waste of time (1 Cor 15:14, 17; cf. Rom 6:3-11). However, now that Christ has risen, his death deserves special emphasis as the place where God provides atonement for sins (Rom 3:21-26; 5:6-11; 2 Cor 5:14-21; Eph 1:7). The gospel according to Acts proclaims Jesus’ death (Acts 8:25; 20:24, 28; cf. 10:36-43) and preeminently his resurrection, the event by which he conquered death and was exalted as Lord and coming Judge (10:36-43; 13:32-33; 17:18, 31). According to 1 Peter, the bearers of the gospel (1 Pt 1:12) concentrated, as had the OT prophets, on “the sufferings of Christ and the subsequent glory” (1:11; cf. 1:18-19; 2:21-24; 3:18-22).<\/p>\n<h5>The Gospel as a Power for Salvation<\/h5>\n<p>The gospel is much more than a report of past events and an exposition of doctrine. Paul declares in 1 Corinthians 1:17-18 and again in Romans 1:16 that the gospel is “the power of God”—not merely a witness to his power but an <em>expression<\/em> of his power. Thus, it cannot be fettered (2 Tm 2:8-9). “Our gospel came to you not only in word, but also in power,” Paul writes in 1 Thessalonians 1:5. His point is not that the gospel was accompanied by mighty works (though this happened; cf. Rom 15:18-19), but that the gospel itself is a mighty work. God makes it so through his Holy Spirit (Rom 15:18-19; 1 Cor 2:1-5; 1 Thes 1:6). Furthermore, God’s singular purpose in exercising his power is to change people’s lives, to liberate them from sin and death, and to reconcile them to himself—in short, to save them. The gospel has power to effect the salvation it announces and to impart the life it promises (e.g., Rom 1:16; 10:8-17; 1 Cor 1:17-18; 15:1-2; Eph 1:13; 2 Thes 2:13-14; 2 Tm 1:8-11; 1 Pt 1:23-25). If people are to experience salvation, they must hear and believe the gospel. It is precisely in and through this message that the saving power manifested in the person and work of Christ (especially in his death and resurrection) is conveyed to men and made effective in their lives. Similarly it is in association with the gospel, or as a direct result of the reception of the gospel, that the Holy Spirit is imparted to believers (Acts 10:36-44; 15:7-8; 2 Cor 11:4; Gal 3:1-2). In short, the gospel is the decisive place of encounter between the sinner and God the Savior.<\/p>\n<h5>The Gospel of Grace<\/h5>\n<p>According to Peter’s testimony at the Jerusalem Council (Acts 15:7-11), an essential part of the gospel—for Gentiles and Jews alike—is salvation “through the grace of the Lord Jesus.” Toward the close of his missionary career, Paul states that his basic concern has been “to testify to the gospel of the grace of God” (Acts 20:24, <span>rsv<\/span>). This statement can be understood only in relation to Paul’s concept of the righteousness of God, particularly as set forth in Romans. Paul is here not merely expounding a divine attribute. Rather, he is dramatizing a divine activity—the manifestation of God’s righteousness now, “in the present time” (Rom 3:26), in the new age inaugurated by the coming of Jesus. The manifestation is twofold. Viewing the two aspects together, and doing so in the light of the gospel declared by Isaiah and by Jesus (both of whom strongly influenced Paul), respectively, will help us to understand why Paul speaks of “the gospel of the grace of God.”<\/p>\n<p>First, the gospel is a <em>witness<\/em> to God’s grace. In offering his Son as a sacrifice for sins (Rom 3:25a), God demonstrates his righteousness (vv 25b-26). That is, in the death of Jesus sins formerly “passed over” (v 25c) become the object of God’s wrath (cf. 1:18) and judgment. Yet in the very place where God deals justly and decisively with sins, he shows his grace to sinners. For the judgment against sin is focused not upon the sinners themselves but upon the One appointed to act on their behalf and to stand in their place (Rom 4:25; 5:6, 11; cf. 2 Cor 5:21; Gal 3:13). On this basis, sinners are freely pardoned (Rom 3:24). “The grace of the Lord Jesus” (Acts 15:11) toward the sinful is also in evidence, for he willingly bears their iniquities and suffers the consequences of their wrongdoing (Gal 2:20; cf. 2 Cor 8:9; Phil 2:6-8).<\/p>\n<p>Second, the gospel is a <em>channel<\/em> of God’s grace. “The righteousness of God is revealed” in the gospel, says Paul (Rom 1:17). By this he means, not that the gospel talks about the righteousness of God (though it does), but that God’s righteousness is actively at work in the gospel. This activity in turn explains how the gospel becomes “the power of God for salvation” (v 16). And just how does God demonstrate his righteousness at this stage? In short, by bestowing it as a free gift on sinful human beings. It remains the righteousness of God, but by God’s grace, it is a righteousness in which humans may share. Furthermore, partaking of God’s righteousness depends on being personally united with Jesus Christ. In Paul’s view the saved person is one who has been acquitted, justified, “declared righteous” by God the judge. The basis for the verdict is not that I in myself am righteous (God justifies the ungodly, Rom 4:5). Nor does God treat me as though I were righteous. According to Paul I am declared righteous because I really <em>am<\/em> righteous—not in myself but in Christ (1 Cor 1:30; 2 Cor 5:21; Phil 3:9). This union is established through the revelation—and the free offer—of God’s righteousness in the gospel (Rom 1:16-17).<\/p>\n<h5>Responding to the Gospel<\/h5>\n<p>The gospel calls for a threefold response:<\/p>\n<p>1. <em>Believing.<\/em> The gospel, says Paul, is “the power of God for salvation to every one who has faith” (Rom 1:16). For Paul, faith is the abandonment of all reliance upon “works of law” for justification (3:28) and utter dependence upon the grace of God as demonstrated in the work of Christ, especially his death (v 25). Accordingly, the “different gospel” of Galatians 1:6 and 2 Corinthians 11:4 is spurious, for it preaches salvation by personal merit rather than (or together with) the work of Christ (cf. Gal 2:16). Ultimately faith rests upon God (Rom 4:24; 1 Thes 1:8-9) and upon Christ (Rom 3:22, 26; Gal 2:16, 20). Yet it is imperative that one believe the gospel also (Acts 8:12; 11:20-21; 15:7; Rom 1:16; 10:8-17; 1 Cor 1:17-24; Phil 1:27; Heb 4:2), for it is just by this means that God’s salvation is made known and mediated. Moreover, believing the gospel entails repentance (Acts 14:15; 20:21, 24; 1 Thes 1:5-10) and obedience (Rom 1:5; 15:16-18; Heb 4:6). Those who refuse to obey the gospel are imperiling their lives (2 Thes 1:5-10; 1 Pt 4:17).<\/p>\n<p>2. <em>Growing.<\/em> The Gospel is more than a message to be received—it is also a place in which to stand (1 Cor 15:1-2). It is sustainer of life as well as giver of life. One grows as a Christian not by turning from the gospel to other things (to turn away from the gospel is to abandon God and Christ, Gal 1:6), but by going ever more deeply into the gospel. In Romans 1:15 Paul expresses his eagerness to proclaim the gospel to the Christians in Rome. In the following chapters, anticipating his visit, he offers one of his most profound expositions of the gospel—one whose truth has never been fathomed and whose power has never been exhausted.<\/p>\n<p>3. <em>Hoping.<\/em> “The hope of the gospel” (Col 1:23) includes not only the return of Christ and the glory of heaven (Col 1:5; 3:1-4; 2 Thes 2:14-16) but the final judgment as well. For those who embrace the gospel, the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1). Instead, the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly, this theme is not just a corollary but an integral part of the Good News (Rom 2:16). Those who have died since believing the gospel (1 Pt 4:6) may seem to have suffered a fate common to all people, or even the condemnation reserved for the lawless; in fact, their response to the gospel assures them of approval by the coming Lord (4:5-6; 5:4) and of a share in the imperishable inheritance of heaven (1:4).<\/p>","summary_ro":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","summary_en":"GOSPEL Word derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news.” Preview • The Gospel Message of Isaiah • The Gospel in the New Testament • The Good News of Christ’s Coming • The Gospel according to Jesus • The Gospel after Jesus’ Resurrection The Gospel Message of Isaiah Of all the passages cited, those of Isaiah provide the most important background for the gospel in the NT. According to Isaiah’s gospel, it is God alone who saves, and there is no explanation for his...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":15820,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heaven","title_en":"Heaven","content_ro":"<h3>HEAVEN<\/h3>\n<p>Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on foundations and pillars (2 Sm 22:8) and spread out above the earth, with rain descending through its doors (Ps 78:23). The keynote of the OT revelation about the physical heavens is set forth in Psalms 8 and 19:1-6. Elsewhere the OT speaks of the atmospheric heavens as the region of the clouds (Ps 147:8), winds (Zec 2:6), rain (Dt 11:11), thunder (1 Sm 2:10), dew (Dt 33:13), frost (Jb 38:29), and the abode of birds (Gn 1:26, 30). It is also the locale of such destructive forces as hail (Jos 10:11), fire, and brimstone (Gn 19:24). In the NT this notion of the vaulted expanse of the sky as the region in which the elements, clouds, and tempests gather (Mt 16:2; Lk 4:25) and birds fly (Lk 9:58) is continued.<\/p>\n<p>In addition to the atmospheric regions, the Hebrew idea of the physical heavens includes stellar space, which ultimately embraces the universe. The heavenly bodies of the stellar heavens were viewed by the Hebrews as inexpressibly glorious manifestations of God’s handiwork without having any power or vitality of their own. These include the sun, moon, planets, and stars, which were but lights in the firmament of the heavens (Gn 1:14; 15:5). As such, they were regarded as unworthy of worship because God had, by his own will and grace, made humans superior to them. In fact, the Hebrews were expressly forbidden to worship the stellar bodies (Ex 20:4), the gods and goddesses who represented them (Jer 44:17-25), or to participate in astrological speculation (Is 47:13). Hence, this unique theological ordinance differentiated the Hebrews, who viewed the heavenly bodies as made and moved by the will of God, from the superstitious heathen, who worshiped them.<\/p>\n<p>The term “heaven of heavens” (Dt 10:14; see also <span>kjv<\/span> 1 Kgs 8:27; Pss 68:33; 148:4) is the literal English rendition of the Hebrew idiom for the superlative “the highest heaven.” Some have thought this the counterpart to Paul’s expression “the third heaven” (2 Cor 12:2), which parallels the classical Greek conception of three heavens. This notion was subsequently adopted by the Roman Catholic medieval church and in the Latin form of <em>Coelum Aqueum, Coelum Sidereum,<\/em> and <em>Coelum Empyreum.<\/em> The basic concept followed the Greek view, and it coincides with the OT view of the physical and spiritual heavens as indicated earlier. Those who follow this approach tend to regard this third heaven as the place reached by the souls of the blessed as they pass through the two lower regions of the atmosphere and outer space containing the celestial bodies, and enter into the uttermost reaches of the universe.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Lord Jesus indicated that heaven is the dwelling place of God (Mt 6:9). Jesus, during his earthly ministry, repeatedly claimed that he had come from heaven (Jn 3:13; 6:33-51); and on at least three occasions utterances from heaven confirmed these claims (Mt 3:16-17; 17:5; Jn 12:28). There is where the true tabernacle stands, of which the earthly tabernacle was merely a shadow (cf. Heb 8:1-5). That abode of God was in view when the apostle Paul wrote of “the third heaven” (2 Cor 12:2). As such, it is often seen as a synonym for God himself (cf. Mt 23:22; Lk 15:18).<\/p>\n<p>After Jesus’ ascension, recorded in Acts 1:6-11, two angels reminded the disciples that Jesus would return again from heaven. This was later confirmed by the apostle Paul (1 Cor 15:1-11; Eph 4:7-16; 1 Tm 3:16) and reiterated in the summary of the teachings of the NT known as the Apostles’ Creed. In all, the relationship of Jesus Christ to the heavenly abode of God is inextricably interwoven in the NT and is inseparable from the gospel message itself. Indeed, it is from the “right hand of God” that Christ forever lives to make intercession for those who have come to him by faith (Heb 7:25; cf. Mk 14:62).<\/p>\n<p>Paul asserts that the believer’s body will be made conformable to the glorious body of Jesus Christ when Christ returns from heaven (Phil 3:20-21). The believers need such a heavenly body to match their heavenly citizenship. The term “citizenship” (<span>kjv<\/span>) or “commonwealth” (<span>rsv<\/span>) implies a colony of individuals who live in a foreign country while observing the laws of their homeland instead of the land in which they reside (cf. Acts 22:28). The implication for believers is quite clear: They are to live according to the moral and ethical principles of God as revealed from heaven regardless of the standards proclaimed by the world. They have been raised together with Christ and have been instructed to “seek the things that are above, where Christ is, seated at the right hand of God” (Col 3:1). From there Christ has blessed his followers “with every spiritual blessing in the heavenly places” (Eph 1:3). The expression “in the heavenly places” is peculiar to Ephesians (see 1:3, 20; 2:6; 3:10; 6:12), suggesting that the blessings of the spiritual world are not relegated to some remote future time or place but can be perceived by faith here and now. That is why believers are said to have been made partakers already in the heavenly calling (Heb 3:1; 6:4).<\/p>\n<p>In the meanwhile, believers look forward to a new heaven and a new earth with the new Jerusalem. There will be no tears, sorrow, pain, death, and night there because the Son of God will be there (Rv 21:1-4, 27; 22:1-5), and in the resurrected state there will be no marrying or giving in marriage (Lk 20:27-38). At least two OT saints, Enoch (Gn 5:22-24; Heb 11:5) and Elijah (2 Kgs 2:11), were translated directly into the presence of God—into heaven. In addition to Paul’s statement about the third heaven, John was called into heaven (Rv 4:1), a heaven that is intended to be populated (cf. 19:1). All believers will ultimately dwell in heaven in their resurrection bodies, which they will receive when the Lord comes for them from heaven (1 Thes 4:16-17; Rv 19:1-4). The Lord will also give treasures and rewards at that time (Mt 5:12; 1 Cor 9:25; 2 Cor 5:1; 2 Tm 4:8; Jas 1:12; 1 Pt 1:4; 5:4; Rv 2:10; 4:10).<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; New Heavens and New Earth; Paradise.<\/p>","content_en":"<h3>HEAVEN<\/h3>\n<p>Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on foundations and pillars (2 Sm 22:8) and spread out above the earth, with rain descending through its doors (Ps 78:23). The keynote of the OT revelation about the physical heavens is set forth in Psalms 8 and 19:1-6. Elsewhere the OT speaks of the atmospheric heavens as the region of the clouds (Ps 147:8), winds (Zec 2:6), rain (Dt 11:11), thunder (1 Sm 2:10), dew (Dt 33:13), frost (Jb 38:29), and the abode of birds (Gn 1:26, 30). It is also the locale of such destructive forces as hail (Jos 10:11), fire, and brimstone (Gn 19:24). In the NT this notion of the vaulted expanse of the sky as the region in which the elements, clouds, and tempests gather (Mt 16:2; Lk 4:25) and birds fly (Lk 9:58) is continued.<\/p>\n<p>In addition to the atmospheric regions, the Hebrew idea of the physical heavens includes stellar space, which ultimately embraces the universe. The heavenly bodies of the stellar heavens were viewed by the Hebrews as inexpressibly glorious manifestations of God’s handiwork without having any power or vitality of their own. These include the sun, moon, planets, and stars, which were but lights in the firmament of the heavens (Gn 1:14; 15:5). As such, they were regarded as unworthy of worship because God had, by his own will and grace, made humans superior to them. In fact, the Hebrews were expressly forbidden to worship the stellar bodies (Ex 20:4), the gods and goddesses who represented them (Jer 44:17-25), or to participate in astrological speculation (Is 47:13). Hence, this unique theological ordinance differentiated the Hebrews, who viewed the heavenly bodies as made and moved by the will of God, from the superstitious heathen, who worshiped them.<\/p>\n<p>The term “heaven of heavens” (Dt 10:14; see also <span>kjv<\/span> 1 Kgs 8:27; Pss 68:33; 148:4) is the literal English rendition of the Hebrew idiom for the superlative “the highest heaven.” Some have thought this the counterpart to Paul’s expression “the third heaven” (2 Cor 12:2), which parallels the classical Greek conception of three heavens. This notion was subsequently adopted by the Roman Catholic medieval church and in the Latin form of <em>Coelum Aqueum, Coelum Sidereum,<\/em> and <em>Coelum Empyreum.<\/em> The basic concept followed the Greek view, and it coincides with the OT view of the physical and spiritual heavens as indicated earlier. Those who follow this approach tend to regard this third heaven as the place reached by the souls of the blessed as they pass through the two lower regions of the atmosphere and outer space containing the celestial bodies, and enter into the uttermost reaches of the universe.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Lord Jesus indicated that heaven is the dwelling place of God (Mt 6:9). Jesus, during his earthly ministry, repeatedly claimed that he had come from heaven (Jn 3:13; 6:33-51); and on at least three occasions utterances from heaven confirmed these claims (Mt 3:16-17; 17:5; Jn 12:28). There is where the true tabernacle stands, of which the earthly tabernacle was merely a shadow (cf. Heb 8:1-5). That abode of God was in view when the apostle Paul wrote of “the third heaven” (2 Cor 12:2). As such, it is often seen as a synonym for God himself (cf. Mt 23:22; Lk 15:18).<\/p>\n<p>After Jesus’ ascension, recorded in Acts 1:6-11, two angels reminded the disciples that Jesus would return again from heaven. This was later confirmed by the apostle Paul (1 Cor 15:1-11; Eph 4:7-16; 1 Tm 3:16) and reiterated in the summary of the teachings of the NT known as the Apostles’ Creed. In all, the relationship of Jesus Christ to the heavenly abode of God is inextricably interwoven in the NT and is inseparable from the gospel message itself. Indeed, it is from the “right hand of God” that Christ forever lives to make intercession for those who have come to him by faith (Heb 7:25; cf. Mk 14:62).<\/p>\n<p>Paul asserts that the believer’s body will be made conformable to the glorious body of Jesus Christ when Christ returns from heaven (Phil 3:20-21). The believers need such a heavenly body to match their heavenly citizenship. The term “citizenship” (<span>kjv<\/span>) or “commonwealth” (<span>rsv<\/span>) implies a colony of individuals who live in a foreign country while observing the laws of their homeland instead of the land in which they reside (cf. Acts 22:28). The implication for believers is quite clear: They are to live according to the moral and ethical principles of God as revealed from heaven regardless of the standards proclaimed by the world. They have been raised together with Christ and have been instructed to “seek the things that are above, where Christ is, seated at the right hand of God” (Col 3:1). From there Christ has blessed his followers “with every spiritual blessing in the heavenly places” (Eph 1:3). The expression “in the heavenly places” is peculiar to Ephesians (see 1:3, 20; 2:6; 3:10; 6:12), suggesting that the blessings of the spiritual world are not relegated to some remote future time or place but can be perceived by faith here and now. That is why believers are said to have been made partakers already in the heavenly calling (Heb 3:1; 6:4).<\/p>\n<p>In the meanwhile, believers look forward to a new heaven and a new earth with the new Jerusalem. There will be no tears, sorrow, pain, death, and night there because the Son of God will be there (Rv 21:1-4, 27; 22:1-5), and in the resurrected state there will be no marrying or giving in marriage (Lk 20:27-38). At least two OT saints, Enoch (Gn 5:22-24; Heb 11:5) and Elijah (2 Kgs 2:11), were translated directly into the presence of God—into heaven. In addition to Paul’s statement about the third heaven, John was called into heaven (Rv 4:1), a heaven that is intended to be populated (cf. 19:1). All believers will ultimately dwell in heaven in their resurrection bodies, which they will receive when the Lord comes for them from heaven (1 Thes 4:16-17; Rv 19:1-4). The Lord will also give treasures and rewards at that time (Mt 5:12; 1 Cor 9:25; 2 Cor 5:1; 2 Tm 4:8; Jas 1:12; 1 Pt 1:4; 5:4; Rv 2:10; 4:10).<\/p>\n<p><em>See also<\/em> “Abraham’s Bosom”; New Heavens and New Earth; Paradise.<\/p>","summary_ro":"HEAVEN Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven. In the Old Testament The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on found...","summary_en":"HEAVEN Realm (or realms) designated by a Hebrew term used to represent the sky and air and also heaven. The form of the word in Hebrew is dual (implying two of something). Although this dual form may only represent an ancient device for expressing the plural, it is supposed by some to imply the existence of a lower and an upper heaven—a physical and a spiritual heaven. In the Old Testament The OT writers viewed the physical heavens as a “firmament” appearing as a great arch supported on found...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17055,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hymenaeus","title_en":"Hymenaeus","content_ro":"<h3>HYMENAEUS<\/h3>\n<p>Believer, probably of Ephesus, cited by Paul as one who “rejected conscience” (1 Tm 1:19-20) and “swerved from the truth” (2 Tm 2:18). In the first instance, Hymenaeus (mentioned with Alexander) is viewed as having rejected correct beliefs and made a shipwreck of his faith. The seriousness of his offense is evident, as Paul sternly relates that he has delivered him over to Satan. The meaning of this phrase is uncertain, although it might have involved physical affliction, as well as severance from the body of other Christians. The harsh action was meant to bring about, not ultimate destruction, but eventual and lasting benefit to Hymenaeus so he might learn not to blaspheme (cf. 1 Cor 5:5). Apparently, this censure was not successful. In 2 Timothy 2:17-18, Hymenaeus appears as one who is “upsetting the faith.” He (along with Philetus) was teaching that the resurrection had already taken place. Most probably, he was teaching that the resurrection takes place at the time of spiritual rebirth and baptism, based on a faulty interpretation of Romans 6:1-11 and Colossians 3:1. Hymenaeus thus sought to teach a spiritualized resurrection taking place as the soul awakens from sin.<\/p>","content_en":"<h3>HYMENAEUS<\/h3>\n<p>Believer, probably of Ephesus, cited by Paul as one who “rejected conscience” (1 Tm 1:19-20) and “swerved from the truth” (2 Tm 2:18). In the first instance, Hymenaeus (mentioned with Alexander) is viewed as having rejected correct beliefs and made a shipwreck of his faith. The seriousness of his offense is evident, as Paul sternly relates that he has delivered him over to Satan. The meaning of this phrase is uncertain, although it might have involved physical affliction, as well as severance from the body of other Christians. The harsh action was meant to bring about, not ultimate destruction, but eventual and lasting benefit to Hymenaeus so he might learn not to blaspheme (cf. 1 Cor 5:5). Apparently, this censure was not successful. In 2 Timothy 2:17-18, Hymenaeus appears as one who is “upsetting the faith.” He (along with Philetus) was teaching that the resurrection had already taken place. Most probably, he was teaching that the resurrection takes place at the time of spiritual rebirth and baptism, based on a faulty interpretation of Romans 6:1-11 and Colossians 3:1. Hymenaeus thus sought to teach a spiritualized resurrection taking place as the soul awakens from sin.<\/p>","summary_ro":"HYMENAEUS Believer, probably of Ephesus, cited by Paul as one who “rejected conscience” (1 Tm 1:19-20) and “swerved from the truth” (2 Tm 2:18). In the first instance, Hymenaeus (mentioned with Alexander) is viewed as having rejected correct beliefs and made a shipwreck of his faith. The seriousness of his offense is evident, as Paul sternly relates that he has delivered him over to Satan. The meaning of this phrase is uncertain, although it might have involved physical affliction, as well as...","summary_en":"HYMENAEUS Believer, probably of Ephesus, cited by Paul as one who “rejected conscience” (1 Tm 1:19-20) and “swerved from the truth” (2 Tm 2:18). In the first instance, Hymenaeus (mentioned with Alexander) is viewed as having rejected correct beliefs and made a shipwreck of his faith. The seriousness of his offense is evident, as Paul sternly relates that he has delivered him over to Satan. The meaning of this phrase is uncertain, although it might have involved physical affliction, as well as...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17364,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Incarnation*","title_en":"Incarnation*","content_ro":"<h3>INCARNATION*<\/h3>\n<p>Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity.<\/p>\n<p class=\"h2\" id=\"NewTestamentTestimony\">New Testament Testimony<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more than his deity. As a result, some believe that it represents an earlier stage in the development of the church’s theology, before the doctrine of incarnation had evolved. That is doubtful for two reasons: Incarnation passages like the Philippians hymn (Phil 2:6-11) probably antedate Mark’s Gospel, and Mark has a well-developed theology of the two natures of Christ. Although he stresses Jesus’ humanity, Mark accents it with an emphasis on divinity. Jesus was called the “beloved Son” by a heavenly voice at his baptism and transfiguration (Mk 1:11; 9:7); demons called him divine (3:11; 5:7), as did a Roman centurion (15:39). Jesus’ “Abba” prayers (14:36; cf. Mt 26:39; Lk 22:42) indicate his sense of divine identity, and at his trial he was charged with claiming the title “Son of the Blessed” (14:61-62). Thus, though the Incarnation is nowhere explicitly stated in Mark, it is implicitly affirmed.<\/p>\n<p>Matthew and Luke express the Incarnation. The birth narratives, of course, stress the event itself, with Matthew emphasizing Jesus’ royal messiahship, and Luke, the divine witness of the Holy Spirit. Matthew’s Gospel is Christ-centered; Luke concentrates on Christ as Savior, or more precisely, on salvation-history. Although Matthew presents Jesus’ humanity, he emphasizes his lordship (Mt 23:6-10) and divine sonship. The Incarnation thus becomes the means whereby the divine becomes human in a universal sense (1:23; 18:20; 24:14; 28:18-20). Luke shows the greatest interest of the three in Jesus’ earthly life. Nevertheless, his Gospel does not stress the human side of Jesus as much as Mark’s. Luke portrays Jesus primarily as the divine Savior within history (Lk 2:11; 4:16-30). He combines Jesus’ messianic office and divine nature, showing that the incarnate Son of God suffered and was exalted in order to bring people to God.<\/p>\n<h5>John’s Writings<\/h5>\n<p>The apostle John’s doctrine of incarnation is more explicit than any of the others, teaching not only Jesus’ God-man status but also his preexistent “glory” (Jn 1:1-18). Central in this presentation is the oneness between Jesus and God the Father (10:29-30; 14:8-11; 1 Jn 2:23). The “I am” (the expressed Christ, taken from the OT title for the one true God and probably signifying God’s personal name, Yahweh) came to reveal God to his people (Jn 1:4-5, 14, 18). Yet John also has the most balanced presentation of the Incarnation. The divine Logos or Word (1:1-18) is the exemplar of perfect humanity; he “became flesh” (v 14) to enlighten people (vv 5, 9) and generate in them “eternal life” (3:14-18; 1 Jn 1:1-3; 4:9).<\/p>\n<h5>Paul’s Epistles<\/h5>\n<p>The apostle Paul presented the Incarnation as Jesus’ path to suffering and redemption. In Galatians 4:4-5 the Incarnation (“born of woman”) came “in the fullness of time” or at the apex of salvation-history, to “redeem those who were under the law.” In the Philippians hymn (Phil 2:6-11, quotes from <span>nasb<\/span>), the Incarnation is seen in terms of preexistence (“though he was in the form of God”), humiliation (“emptied . . . humbled”), and obedience (“becoming obedient to the point of death”). The goal of the Incarnation was the cross (“even death on a cross”), and its result was Christ’s exaltation. The hymn is perhaps the supreme theological statement on the Incarnation in the NT. Jesus’ human life was an “emptying,” a refusal to seize the prerogatives of his deity (“did not regard equality with God a thing to be grasped”).<\/p>\n<p>Paul described Christ as a second Adam (Rom 5:12-19; 1 Cor 15:45-47), who brought humanity a new possibility to attain what Adam had forsaken. Through assuming the form of a man, Christ became the Redeemer who reconciles people to God (Rom 3:25; 2 Cor 5:19; 1 Tm 1:15). Paul stressed even more, however, that the exalted Christ provides newness of life (Rom 6:4-6; 2 Cor 3:17-18; Col 3:1-4). A hymn in the Letter to the Colossians (1:15-20) employs ideas from Jewish wisdom speculation, and possibly Greek themes, to show Christ as the “firstborn” and the “fullness of God.” The one who always existed as God, through his sacrificial death, became the exalted Lord and brought humankind to God (see also the “flesh-spirit” theme in Rom 1:3-4; 1 Tm 3:16).<\/p>\n<h5>Hebrews<\/h5>\n<p>The Letter to the Hebrews strongly speaks of the Incarnation. The opening hymn (Heb 1:1-3) accents Christ’s exalted status as “the very stamp” of God’s image and the radiance of his glory. Christ is superior to the angels (1:4-9), yet he became a man in order to suffer for human salvation (2:9; 5:7-9). The Incarnation is aligned with sinful humankind’s need for a Savior. The purpose of Hebrews is to show Christ’s incomparable superiority to the OT sacrifices, and at the same time to stress his work of salvation. His real temptation (2:18; 4:15) combined with his sinlessness (4:15; 5:9; 7:26) is the human remedy for human sin. The Incarnation was Christ’s path to final, once-for-all atonement and victory over sin (7:28; 9:26).<\/p>\n<p class=\"h2\" id=\"HistoricalDevelopment\">Historical Development<\/p>\n<p>The first group to challenge the traditional doctrine of incarnation was the Gnostics, who in the late first century denied that Jesus was truly human. Their Greek belief that the physical creation was evil led them to deny the Incarnation. They believed Christ to be a quasi-spiritual being who merely appeared human. The theologian Marcion (d. c. 160), trained by Gnostic teachers, also accepted a docetic interpretation of Christ (his humanity was only apparent). Marcion taught his doctrine as an antidote to the OT or Jewish-oriented Christianity in his day. After his excommunication in <span>AD<\/span> 144, Marcion founded his own church, and his views were widely disseminated in the next two centuries. Partly in reaction to Marcion’s christological heresy, the orthodox churches unified their doctrine.<\/p>\n<p>The next challenge to the orthodox view came through the Arian, Apollinarian, and Nestorian controversies in the third and fourth centuries. Arianism held that the Incarnation was total, so that Christ the Logos was no longer fully God. At the same time, he was not fully human, so Christ was someone between two natures. The Council of Nicaea (<span>AD<\/span> 325) affirmed that Jesus was indeed both God and man. A further question soon arose, however, as to the relation between his two natures. Apollinarius (310?–390?) taught that only the body of Jesus was human; his soul was absorbed completely into the divine Logos. Nestorius (c. 381–451) taught that the two natures must always remain distinct in the person of Christ; they functioned together but were separate in his being. The Council of Chalcedon (<span>AD<\/span> 451) affirmed the unity of the two natures in Jesus. Many opponents of Chalcedon arose, called Monophysites, who believed in one divine nature in Jesus, who was only in a sense human. That movement caused serious political and religious divisions, and the Council of Constantinople (680–81) reaffirmed Chalcedon and established the orthodox incarnation theology.<\/p>\n<p>In the eighth century, Spain and France were centers of the “adoptionist” controversy. Adoptionism taught that at birth Jesus was human, but at his baptism he underwent a “second birth” and was “adopted” as Son of God. It was condemned in a series of synods and never gained many adherents until modern times. During the scholastic age, Peter Lombard (1095?–1160) advocated what became known as “nihilism.” The Incarnation supposedly caused no fundamental change in Jesus’ deity, but his human nature was both insubstantial and unessential. That view likewise was condemned by Pope Alexander III (1159–81). Another debate at that time centered on the relationship between the fall and the Incarnation. Thomas Aquinas (1224–74) concluded that there was a cause-effect connection; the Incarnation was necessitated by sin rather than predestined apart from the fall.<\/p>\n<p>The Roman Catholic Church and the Protestant Reformers follow basically the same orthodox teaching about the Incarnation. The conflict in the Reformation centered more on soteriology (the doctrine of salvation). Several aberrant antitrinitarian movements took advantage of the breakdown in ecclesiastical authority, however. Michael Servetus (1511–53) taught a pantheistic view of the Incarnation, focused on the divine Spirit becoming manifest in the human form of Jesus. Thus the Logos is not a distinct person in the Godhead, nor is it fundamentally different from a “divine spark” in every person. At the same time Laelius Socinus (1525–62) and his nephew, Faustus Socinus (1539–1604), taught a unitarian system. The Incarnation was not a transferral of the divine essence but a communication of divine authority and revelation. Christ thus did not die as an atonement but as a moral example. Both Servetus and Socinianism were condemned by Catholics and Protestants alike.<\/p>\n<p>In the 17th and 18th centuries “kenoticism” (from Greek for “empty”) taught that in the Incarnation the Logos totally “emptied himself” (Phil 2:7) of the divine attributes. That doctrine represented the final phase of a dialogue from the scholastic period about the exact communication between Jesus’ two natures. Was his human nature omnipotent? If not, how did the man Jesus exercise the divine attributes? The kenotic school believed that Jesus was fully human and that his divine nature was quiescent until after the Ascension. His miraculous powers were external, given by the Spirit. Against that view, the majority of theologians argued that Jesus was at all times both God and man, and that in Philippians 2:6-8 Jesus did not lay aside the attributes of deity (he still exhibited the “form of God”) but rather the majesty associated with deity.<\/p>\n<p>The 19th and 20th centuries have given rise to a view that the Incarnation was a “myth,” a pictorial way of describing how God spoke through Jesus. The virgin birth was not historical, nor did any of the supernatural events of the Gospels ever take place. Rather, the stories in the Gospels were concoctions of the later church, efforts to portray Jesus’ impact on the movement. The Gospels, however, have too strong a flavor of accurate history for such a view to prevail (see Lk 1:1-5; Jn 19:35; 21:24).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The NT teaching on the Incarnation balances the humanity and divinity of Christ. Those two facts must harmonize in any theological system, for both are absolutely necessary parts of God’s redemptive plan. In the Incarnation, Jesus became a perfect human being. As God in human flesh, he suffered the divine penalty for sin as an innocent substitute. Being both God and man, Jesus simultaneously revealed God’s will for human life and reconciled sinful people to God through his own perfect life and death. Because of the Incarnation, therefore, those who believe in Christ have peace with God and new life from God.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Life and Teachings of; Genealogy of Jesus Christ; Virgin Birth of Jesus.<\/p>","content_en":"<h3>INCARNATION*<\/h3>\n<p>Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity.<\/p>\n<p class=\"h2\" id=\"NewTestamentTestimony\">New Testament Testimony<\/p>\n<h5>The Synoptic Gospels<\/h5>\n<p>The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more than his deity. As a result, some believe that it represents an earlier stage in the development of the church’s theology, before the doctrine of incarnation had evolved. That is doubtful for two reasons: Incarnation passages like the Philippians hymn (Phil 2:6-11) probably antedate Mark’s Gospel, and Mark has a well-developed theology of the two natures of Christ. Although he stresses Jesus’ humanity, Mark accents it with an emphasis on divinity. Jesus was called the “beloved Son” by a heavenly voice at his baptism and transfiguration (Mk 1:11; 9:7); demons called him divine (3:11; 5:7), as did a Roman centurion (15:39). Jesus’ “Abba” prayers (14:36; cf. Mt 26:39; Lk 22:42) indicate his sense of divine identity, and at his trial he was charged with claiming the title “Son of the Blessed” (14:61-62). Thus, though the Incarnation is nowhere explicitly stated in Mark, it is implicitly affirmed.<\/p>\n<p>Matthew and Luke express the Incarnation. The birth narratives, of course, stress the event itself, with Matthew emphasizing Jesus’ royal messiahship, and Luke, the divine witness of the Holy Spirit. Matthew’s Gospel is Christ-centered; Luke concentrates on Christ as Savior, or more precisely, on salvation-history. Although Matthew presents Jesus’ humanity, he emphasizes his lordship (Mt 23:6-10) and divine sonship. The Incarnation thus becomes the means whereby the divine becomes human in a universal sense (1:23; 18:20; 24:14; 28:18-20). Luke shows the greatest interest of the three in Jesus’ earthly life. Nevertheless, his Gospel does not stress the human side of Jesus as much as Mark’s. Luke portrays Jesus primarily as the divine Savior within history (Lk 2:11; 4:16-30). He combines Jesus’ messianic office and divine nature, showing that the incarnate Son of God suffered and was exalted in order to bring people to God.<\/p>\n<h5>John’s Writings<\/h5>\n<p>The apostle John’s doctrine of incarnation is more explicit than any of the others, teaching not only Jesus’ God-man status but also his preexistent “glory” (Jn 1:1-18). Central in this presentation is the oneness between Jesus and God the Father (10:29-30; 14:8-11; 1 Jn 2:23). The “I am” (the expressed Christ, taken from the OT title for the one true God and probably signifying God’s personal name, Yahweh) came to reveal God to his people (Jn 1:4-5, 14, 18). Yet John also has the most balanced presentation of the Incarnation. The divine Logos or Word (1:1-18) is the exemplar of perfect humanity; he “became flesh” (v 14) to enlighten people (vv 5, 9) and generate in them “eternal life” (3:14-18; 1 Jn 1:1-3; 4:9).<\/p>\n<h5>Paul’s Epistles<\/h5>\n<p>The apostle Paul presented the Incarnation as Jesus’ path to suffering and redemption. In Galatians 4:4-5 the Incarnation (“born of woman”) came “in the fullness of time” or at the apex of salvation-history, to “redeem those who were under the law.” In the Philippians hymn (Phil 2:6-11, quotes from <span>nasb<\/span>), the Incarnation is seen in terms of preexistence (“though he was in the form of God”), humiliation (“emptied . . . humbled”), and obedience (“becoming obedient to the point of death”). The goal of the Incarnation was the cross (“even death on a cross”), and its result was Christ’s exaltation. The hymn is perhaps the supreme theological statement on the Incarnation in the NT. Jesus’ human life was an “emptying,” a refusal to seize the prerogatives of his deity (“did not regard equality with God a thing to be grasped”).<\/p>\n<p>Paul described Christ as a second Adam (Rom 5:12-19; 1 Cor 15:45-47), who brought humanity a new possibility to attain what Adam had forsaken. Through assuming the form of a man, Christ became the Redeemer who reconciles people to God (Rom 3:25; 2 Cor 5:19; 1 Tm 1:15). Paul stressed even more, however, that the exalted Christ provides newness of life (Rom 6:4-6; 2 Cor 3:17-18; Col 3:1-4). A hymn in the Letter to the Colossians (1:15-20) employs ideas from Jewish wisdom speculation, and possibly Greek themes, to show Christ as the “firstborn” and the “fullness of God.” The one who always existed as God, through his sacrificial death, became the exalted Lord and brought humankind to God (see also the “flesh-spirit” theme in Rom 1:3-4; 1 Tm 3:16).<\/p>\n<h5>Hebrews<\/h5>\n<p>The Letter to the Hebrews strongly speaks of the Incarnation. The opening hymn (Heb 1:1-3) accents Christ’s exalted status as “the very stamp” of God’s image and the radiance of his glory. Christ is superior to the angels (1:4-9), yet he became a man in order to suffer for human salvation (2:9; 5:7-9). The Incarnation is aligned with sinful humankind’s need for a Savior. The purpose of Hebrews is to show Christ’s incomparable superiority to the OT sacrifices, and at the same time to stress his work of salvation. His real temptation (2:18; 4:15) combined with his sinlessness (4:15; 5:9; 7:26) is the human remedy for human sin. The Incarnation was Christ’s path to final, once-for-all atonement and victory over sin (7:28; 9:26).<\/p>\n<p class=\"h2\" id=\"HistoricalDevelopment\">Historical Development<\/p>\n<p>The first group to challenge the traditional doctrine of incarnation was the Gnostics, who in the late first century denied that Jesus was truly human. Their Greek belief that the physical creation was evil led them to deny the Incarnation. They believed Christ to be a quasi-spiritual being who merely appeared human. The theologian Marcion (d. c. 160), trained by Gnostic teachers, also accepted a docetic interpretation of Christ (his humanity was only apparent). Marcion taught his doctrine as an antidote to the OT or Jewish-oriented Christianity in his day. After his excommunication in <span>AD<\/span> 144, Marcion founded his own church, and his views were widely disseminated in the next two centuries. Partly in reaction to Marcion’s christological heresy, the orthodox churches unified their doctrine.<\/p>\n<p>The next challenge to the orthodox view came through the Arian, Apollinarian, and Nestorian controversies in the third and fourth centuries. Arianism held that the Incarnation was total, so that Christ the Logos was no longer fully God. At the same time, he was not fully human, so Christ was someone between two natures. The Council of Nicaea (<span>AD<\/span> 325) affirmed that Jesus was indeed both God and man. A further question soon arose, however, as to the relation between his two natures. Apollinarius (310?–390?) taught that only the body of Jesus was human; his soul was absorbed completely into the divine Logos. Nestorius (c. 381–451) taught that the two natures must always remain distinct in the person of Christ; they functioned together but were separate in his being. The Council of Chalcedon (<span>AD<\/span> 451) affirmed the unity of the two natures in Jesus. Many opponents of Chalcedon arose, called Monophysites, who believed in one divine nature in Jesus, who was only in a sense human. That movement caused serious political and religious divisions, and the Council of Constantinople (680–81) reaffirmed Chalcedon and established the orthodox incarnation theology.<\/p>\n<p>In the eighth century, Spain and France were centers of the “adoptionist” controversy. Adoptionism taught that at birth Jesus was human, but at his baptism he underwent a “second birth” and was “adopted” as Son of God. It was condemned in a series of synods and never gained many adherents until modern times. During the scholastic age, Peter Lombard (1095?–1160) advocated what became known as “nihilism.” The Incarnation supposedly caused no fundamental change in Jesus’ deity, but his human nature was both insubstantial and unessential. That view likewise was condemned by Pope Alexander III (1159–81). Another debate at that time centered on the relationship between the fall and the Incarnation. Thomas Aquinas (1224–74) concluded that there was a cause-effect connection; the Incarnation was necessitated by sin rather than predestined apart from the fall.<\/p>\n<p>The Roman Catholic Church and the Protestant Reformers follow basically the same orthodox teaching about the Incarnation. The conflict in the Reformation centered more on soteriology (the doctrine of salvation). Several aberrant antitrinitarian movements took advantage of the breakdown in ecclesiastical authority, however. Michael Servetus (1511–53) taught a pantheistic view of the Incarnation, focused on the divine Spirit becoming manifest in the human form of Jesus. Thus the Logos is not a distinct person in the Godhead, nor is it fundamentally different from a “divine spark” in every person. At the same time Laelius Socinus (1525–62) and his nephew, Faustus Socinus (1539–1604), taught a unitarian system. The Incarnation was not a transferral of the divine essence but a communication of divine authority and revelation. Christ thus did not die as an atonement but as a moral example. Both Servetus and Socinianism were condemned by Catholics and Protestants alike.<\/p>\n<p>In the 17th and 18th centuries “kenoticism” (from Greek for “empty”) taught that in the Incarnation the Logos totally “emptied himself” (Phil 2:7) of the divine attributes. That doctrine represented the final phase of a dialogue from the scholastic period about the exact communication between Jesus’ two natures. Was his human nature omnipotent? If not, how did the man Jesus exercise the divine attributes? The kenotic school believed that Jesus was fully human and that his divine nature was quiescent until after the Ascension. His miraculous powers were external, given by the Spirit. Against that view, the majority of theologians argued that Jesus was at all times both God and man, and that in Philippians 2:6-8 Jesus did not lay aside the attributes of deity (he still exhibited the “form of God”) but rather the majesty associated with deity.<\/p>\n<p>The 19th and 20th centuries have given rise to a view that the Incarnation was a “myth,” a pictorial way of describing how God spoke through Jesus. The virgin birth was not historical, nor did any of the supernatural events of the Gospels ever take place. Rather, the stories in the Gospels were concoctions of the later church, efforts to portray Jesus’ impact on the movement. The Gospels, however, have too strong a flavor of accurate history for such a view to prevail (see Lk 1:1-5; Jn 19:35; 21:24).<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The NT teaching on the Incarnation balances the humanity and divinity of Christ. Those two facts must harmonize in any theological system, for both are absolutely necessary parts of God’s redemptive plan. In the Incarnation, Jesus became a perfect human being. As God in human flesh, he suffered the divine penalty for sin as an innocent substitute. Being both God and man, Jesus simultaneously revealed God’s will for human life and reconciled sinful people to God through his own perfect life and death. Because of the Incarnation, therefore, those who believe in Christ have peace with God and new life from God.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Life and Teachings of; Genealogy of Jesus Christ; Virgin Birth of Jesus.<\/p>","summary_ro":"INCARNATION* Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity. New Testament Testimony The Synoptic Gospels The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more tha...","summary_en":"INCARNATION* Literally, “in flesh”; theologically, the doctrine that in Jesus of Nazareth God took on human flesh and became the God-man. Historically, the doctrine of incarnation was central in the christological debates of patristic times and has recently come to the fore again in academic circles. Biblically, it expresses the mystery of Jesus’ identity. New Testament Testimony The Synoptic Gospels The Gospel of Mark has no account of the Incarnation and stresses Jesus’ messiahship more tha...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22753,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27477,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creature* New Creation*, New","title_en":"Creation*, New Creature*, New","content_ro":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","content_en":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","summary_ro":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","summary_en":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58337,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:1","title_en":"Study Note: Coloseni 3:1","content_ro":"<p><strong>3:1-11<\/strong> Paul summons the Colossians to a new way of thinking that results in a new lifestyle.<\/p>","content_en":"<p><strong>3:1-11<\/strong> Paul summons the Colossians to a new way of thinking that results in a new lifestyle.<\/p>","summary_ro":"3:1-11 Paul summons the Colossians to a new way of thinking that results in a new lifestyle.","summary_en":"3:1-11 Paul summons the Colossians to a new way of thinking that results in a new lifestyle.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58338,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:1","title_en":"Study Note: Coloseni 3:1","content_ro":"<p><strong>3:1<\/strong> <em>set your sights on the realities of heaven:<\/em> Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).<\/p>","content_en":"<p><strong>3:1<\/strong> <em>set your sights on the realities of heaven:<\/em> Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).<\/p>","summary_ro":"3:1 set your sights on the realities of heaven: Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).","summary_en":"3:1 set your sights on the realities of heaven: Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85963,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:1","title_en":"Study Note: Coloseni 3:1","content_ro":"<p><strong>3:1-11<\/strong> Paul summons the Colossians to a new way of thinking that results in a new lifestyle.<\/p>","content_en":"<p><strong>3:1-11<\/strong> Paul summons the Colossians to a new way of thinking that results in a new lifestyle.<\/p>","summary_ro":"3:1-11 Paul summons the Colossians to a new way of thinking that results in a new lifestyle.","summary_en":"3:1-11 Paul summons the Colossians to a new way of thinking that results in a new lifestyle.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85964,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:1","title_en":"Study Note: Coloseni 3:1","content_ro":"<p><strong>3:1<\/strong> <em>set your sights on the realities of heaven:<\/em> Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).<\/p>","content_en":"<p><strong>3:1<\/strong> <em>set your sights on the realities of heaven:<\/em> Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).<\/p>","summary_ro":"3:1 set your sights on the realities of heaven: Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).","summary_en":"3:1 set your sights on the realities of heaven: Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113589,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:1","title_en":"Study Note: Coloseni 3:1","content_ro":"<p><strong>3:1-11<\/strong> Paul summons the Colossians to a new way of thinking that results in a new lifestyle.<\/p>","content_en":"<p><strong>3:1-11<\/strong> Paul summons the Colossians to a new way of thinking that results in a new lifestyle.<\/p>","summary_ro":"3:1-11 Paul summons the Colossians to a new way of thinking that results in a new lifestyle.","summary_en":"3:1-11 Paul summons the Colossians to a new way of thinking that results in a new lifestyle.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113590,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:1","title_en":"Study Note: Coloseni 3:1","content_ro":"<p><strong>3:1<\/strong> <em>set your sights on the realities of heaven:<\/em> Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).<\/p>","content_en":"<p><strong>3:1<\/strong> <em>set your sights on the realities of heaven:<\/em> Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).<\/p>","summary_ro":"3:1 set your sights on the realities of heaven: Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).","summary_en":"3:1 set your sights on the realities of heaven: Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141215,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:1","title_en":"Study Note: Coloseni 3:1","content_ro":"<p><strong>3:1-11<\/strong> Paul summons the Colossians to a new way of thinking that results in a new lifestyle.<\/p>","content_en":"<p><strong>3:1-11<\/strong> Paul summons the Colossians to a new way of thinking that results in a new lifestyle.<\/p>","summary_ro":"3:1-11 Paul summons the Colossians to a new way of thinking that results in a new lifestyle.","summary_en":"3:1-11 Paul summons the Colossians to a new way of thinking that results in a new lifestyle.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141216,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:1","title_en":"Study Note: Coloseni 3:1","content_ro":"<p><strong>3:1<\/strong> <em>set your sights on the realities of heaven:<\/em> Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).<\/p>","content_en":"<p><strong>3:1<\/strong> <em>set your sights on the realities of heaven:<\/em> Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).<\/p>","summary_ro":"3:1 set your sights on the realities of heaven: Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).","summary_en":"3:1 set your sights on the realities of heaven: Christians live on earth, but because they have been raised with Christ, their true being is oriented to the spiritual realm over which Christ rules. In contrast, the rules and regulations of the false teachers focused on the earthly realm (2:22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64467,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65295,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66956,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67113,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67343,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92093,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":92921,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94582,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94739,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94969,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119719,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120547,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122208,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122365,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122595,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147345,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Promise of New Life","title_en":"The Promise of New Life","content_ro":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","content_en":"<h3>The Promise of New Life<\/h3>\n<p>The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us.<\/p>\n<p>Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can human bones return to life?” Ezekiel and his audience were already familiar with the possibility of dead people being raised to life because of their knowledge of the miracles of Elijah and Elisha (1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21). Instead, Ezekiel is addressing the particular question, “Can <em>these<\/em> bones live?” That is, could the nation of Judah—a denuded, dismembered, and desiccated nation—be restored?<\/p>\n<p>At that time, the Babylonians had devastated Judah, the Temple had been destroyed, and many of the people had been exiled to Babylon. The people still in Judah were a mere remnant, only the poorest of the poor (see 2 Kgs 25:8-12). Many concluded that there was no future for God’s people. They said, “We have become old, dry bones—all hope is gone. Our nation is finished” (Ezek 37:11). The question was not whether God <em>could<\/em> raise them to new life, but whether he <em>would<\/em> perform such a miracle for the dry bones that represented Israel.<\/p>\n<p>The prophet answered this question with a resounding <em>Yes!<\/em> God would return his people to life through an outpouring of his Spirit in response to the prophet’s word. Their death because of their sins was real, but God would not leave them in the grave (cp. Ps 16:10). Rather, he promised that in the future he would give his people life by his Spirit and would transform them into a new creation, a new Spirit-filled Israel. This new people of God would be raised to their feet as a mighty army that would serve the Lord.<\/p>\n<p>God is capable of raising to life both those who are physically dead and those who are spiritually dead. He chooses to give the miracle of new birth to undeserving sinners (see John 3:5-7; Eph 2:1-7). Those who experience the death of sin in their lives also experience the new life that God offers through his Spirit—both now and in eternity (see Rom 8:5-13; Col 3:1-11). He makes people whom the world would write off as irredeemable acceptable to himself in Christ (1 Cor 6:9-11), and he equips them for fruitful work in his service (Eph 4:12-13; 6:11-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 17:17-24; 2 Kgs 4:31-37; 13:20-21; Ps 16:10; Ezek 18:31; 37:1-28; 39:29; Matt 22:31-32; Rom 8:11; 2 Cor 5:17<\/p>","summary_ro":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","summary_en":"The Promise of New Life The Resurrection is a core tenet of Christian faith—without it, our faith is useless (1 Cor 15:14). God has promised that we share this resurrection with Christ (Col 3:1), and it is important to rightly understand exactly what new life God promises to us. Ezekiel 37 might at first appear to teach that all people will be resurrected from the dead, living again in new bodies after their present bodies die. However, Ezekiel is not dealing with the general question, “Can h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148173,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of Jesus","title_en":"The Resurrection of Jesus","content_ro":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","content_en":"<h3>The Resurrection of Jesus<\/h3>\n<p>Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused with a physical resurrection; and (4) the resurrection is a personal experience in the heart of faith, not an event in history. Behind such suggestions lies a deep-seated skepticism toward the supernatural, or at least toward whether a miraculous event could have happened. Such suggestions fail to take into account the fact that for New Testament authors and their audiences, the term <em>resurrection<\/em> could only have meant the literal reanimation of a dead corpse (see 1 Cor 15).<\/p>\n<p>The historicity of Jesus’ resurrection and the historical reliability of the biblical accounts are supported by (1) the evidence of an empty tomb; (2) the presence of women as witnesses (no one would have made up a story with women as witnesses, since the testimony of a woman was considered to be less reliable than that of a man); (3) the varied but basically unified accounts of Jesus’ post-resurrection appearances; (4) the transformation of the disciples from a fearful band into fearless followers; and (5) the disciples’ ability to overcome the scandal of following a crucified man (Deuteronomy 21:23 indicates that one who dies such a death has fallen under God’s curse). Judaism had no concept of a dying and rising Messiah that could conveniently be applied to Jesus. Inventing something no one would find conceivable would have made little sense. The most reasonable conclusion is just what the New Testament announces: that Jesus did, in fact, rise from the dead.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 16:21; 17:9, 23; 20:19; 26:32; 28:1-10; Mark 14:28; Luke 9:22; 14:14; John 2:19-22; 5:21; 6:39-40; 11:1-44; 14:20; 21:14; Acts 1:21-22; 2:22-36; 3:15, 26; 4:2, 10, 33; 5:30; 10:39-40; 13:29-31; 17:18, 32; 23:6-10; Rom 1:4; 4:24-25; 6:4-5, 9; 7:4; 8:11, 34; 10:9; 1 Cor 6:14; 15:4, 12-23, 35, 42-44, 52; 2 Cor 1:9; 4:14; 5:15; Gal 1:1; Eph 1:19-20; 2:5-6; Phil 3:10-11; Col 2:12; 3:1; 1 Thes 1:10; 4:14; 2 Tim 2:8, 18; Heb 6:2; 11:35; 1 Pet 1:21; 3:18, 21; Rev 20:4-8, 11-15<\/p>","summary_ro":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","summary_en":"The Resurrection of Jesus Scripture unanimously depicts the personal and bodily resurrection of Jesus from the dead by the power of God, but numerous other attempts to explain it have emerged: (1) Jesus never really died—instead, he lost consciousness and regained it after being laid in a cool tomb (the swoon theory); (2) the disciples of Jesus stole his body and then lied about a resurrection (see Matt 28:12-15); (3) the disciples had hallucinations and dreams that they mistakenly confused w...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149834,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149991,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Resurrection of the Dead","title_en":"The Resurrection of the Dead","content_ro":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","content_en":"<h3>The Resurrection of the Dead<\/h3>\n<p>Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10).<\/p>\n<p>This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp. Heb 12:2). They expected Jesus to return and resurrect their bodies, and they looked forward to living with him forever (1 Pet 1:3-6, 23). Their faith was based on the foundation of Jesus’ own bodily resurrection (1 Cor 15:12-20; Acts 4:33; see also 2 Cor 4:14).<\/p>\n<p>Resurrection bodies will be fundamentally different from the bodies we experience in this life, with all of their limitations and failings. These renewed bodies will be glorious, strong, immortal, and spiritual, like Christ’s own resurrection body (1 Cor 15:35-58).<\/p>\n<p>Because they are already joined to Christ, believers actually begin to experience resurrection existence here and now. They have already been “raised” with Christ; they have already been given “resurrection life” (Rom 6:4-11; 8:10-11; Col 2:12). As a result, their lives are now centered in the spiritual realities of heaven rather than in worldly things (Col 3:1-4). Believers can experience the transforming power of that new life here and now, the new life of the Spirit that frees them from the power of sin and death (Rom 8:1-4). In all the difficulties they face, their trust is not in themselves but in the resurrection power of God (2 Cor 1:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Job 19:25-27; Pss 16:10; 49:15; Dan 12:2-3; Matt 16:21; 28:1-10; Mark 12:18-27; John 3:13-16; 5:25-30; 6:39-40; 11:21-27; Acts 2:23-24; 3:14-15; 4:33; 10:39-41; 17:2-3; 24:15; 26:22-23; Rom 1:4; 4:25; 6:4-11; 8:10-11; 1 Cor 15:12-58; 2 Cor 1:8-9; 4:13-18; 5:1-10; Eph 1:19-20; Col 2:12; 3:1-4; 1 Thes 4:13-18; 1 Pet 1:3-6, 23; Rev 20:11-15; 21:1-7; 22:1-6<\/p>","summary_ro":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","summary_en":"The Resurrection of the Dead Jesus spoke of a future resurrection of all people—either to eternal life or to judgment (Mark 12:26-27; John 5:28-29; 6:39-40, 44, 54; 11:25-26; cp. Luke 20:34-36). When Christ returns, all his people will be resurrected to be with him forever (1 Thes 4:13-18; cp. 2 Cor 5:1-10). This strong hope characterized the outlook of the early Christians. They were able to endure their suffering because their eyes were fixed on what lay beyond this life (2 Cor 4:16-18; cp....","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150221,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Old Life and the New Life","title_en":"The Old Life and the New Life","content_ro":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","content_en":"<h3>The Old Life and the New Life<\/h3>\n<p>When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Christ.<\/p>\n<p>Believers also have a responsibility to live out Christ’s death and resurrection (see Phil 3:10-14). They are to turn away from darkness and embrace a life full of light (Eph 4:17–5:20). Paul speaks of this transformation by using the imagery of clothing. Believers are called to take off the old, sinful life driven by the devil and put on a new, pure life directed by the Holy Spirit (Eph 4:21-24; Col 3:1-15; see also Gal 3:27). As they do so, they recognize their reliance on God’s grace and power.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:3-14; 12:1-2; Gal 5:19-23; Eph 4:17–5:20; Phil 3:12-14<\/p>","summary_ro":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","summary_en":"The Old Life and the New Life When people become believers in Christ, they are joined to him and begin to share in his death and resurrection. Their old life, marred by sin, dies with Christ, and they begin a new life by his power within them (see Rom 6:3-14). This is the work of God, who transforms them by his Spirit. Their minds are renewed (see Rom 12:2), their desires and actions change, and their lives begin to reflect his Spirit (Gal 5:22-23). They gradually grow into the likeness of Ch...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":7186,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Colossians","title_en":"Letter to the Colossians","content_ro":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","content_en":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","summary_ro":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","summary_en":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38690,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"World","title_en":"World","content_ro":"<h3>WORLD<\/h3>\n<p>An important NT term from the Greek word <span class=\"greek\" lang=\"el\">kosmos<\/span> (meaning that which is ordered or arranged), having five different meanings:<\/p>\n<p>1. The universe created by God with design and order (e.g., Mt 13:35; Jn 17:24; Acts 17:24).<\/p>\n<li>2. The planet earth (e.g., Jn 11:9). This includes the idea of earth as the dwelling place of human beings (16:21) and of earth as contrasted with heaven (6:14; 12:46).<\/li>\n<li>3. The total of humanity (Mt 5:14; Jn 3:16; 1 Cor 4:13).<\/li>\n<li>4. The total of human existence in this present life, with all of its experience and possessions (Mt 16:26; 1 Cor 7:33).<\/li>\n<li>5. The world order as alienated from God, in rebellion against him, and condemned for its godlessness. It is “this world” (Jn 8:23; 12:25; 1 Cor 3:19), as opposed to “that which is to come.” The ruler of this world is the devil (Jn 12:31; 14:30; 16:11; 1 Cor 5:10)—as John said it, “The whole world is under the control of the evil one” (1 Jn 5:19, <span>niv<\/span>). Christians are not of this world (Jn 15:19; 17:16), even though they live in the world and participate in its activities (17:11). The believer is regarded as dead to the world (Gal 6:14; cf. Col 3:2-3). The Christian is to be separated from the world (Jas 1:27).<\/li>\n<p>One’s relationship with the world is an indicator of one’s relationship with God. Those who love the world are void of love for God the Father (1 Jn 2:15). The Scripture points out that “all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world” (v 16, <span>rsv<\/span>). The world and its desires or lusts are transient, passing away, but the doer of God’s word abides forever (1 Jn 2:17; cf. 2 Cor 4:18). Friendship with the world is enmity toward God (Jas 4:4).<\/p>\n<p>The discourse of Jesus on the night before his crucifixion contains much teaching about the world. The world cannot receive the Spirit of truth (Jn 14:17). Christ gives a peace that the world cannot give (v 27). Jesus offers love, while the world gives hatred and persecution (15:19-20). The world’s hatred of God is also directed against the followers of Christ (vv 18-21). Although the disciples of Jesus have tribulation “in this world,” they are to be of good cheer, for Jesus has overcome the world (16:33).<\/p>\n<p>Another Greek word sometimes translated “world” is <span class=\"greek\" lang=\"el\">aion<\/span><em>,<\/em> which emphasizes the temporal aspect of the world. It is used of time without end, eternity (e.g., Rom 1:25; 2 Cor 11:31; Phil 4:20). <em>See<\/em> Age.<\/p>","content_en":"<h3>WORLD<\/h3>\n<p>An important NT term from the Greek word <span class=\"greek\" lang=\"el\">kosmos<\/span> (meaning that which is ordered or arranged), having five different meanings:<\/p>\n<p>1. The universe created by God with design and order (e.g., Mt 13:35; Jn 17:24; Acts 17:24).<\/p>\n<li>2. The planet earth (e.g., Jn 11:9). This includes the idea of earth as the dwelling place of human beings (16:21) and of earth as contrasted with heaven (6:14; 12:46).<\/li>\n<li>3. The total of humanity (Mt 5:14; Jn 3:16; 1 Cor 4:13).<\/li>\n<li>4. The total of human existence in this present life, with all of its experience and possessions (Mt 16:26; 1 Cor 7:33).<\/li>\n<li>5. The world order as alienated from God, in rebellion against him, and condemned for its godlessness. It is “this world” (Jn 8:23; 12:25; 1 Cor 3:19), as opposed to “that which is to come.” The ruler of this world is the devil (Jn 12:31; 14:30; 16:11; 1 Cor 5:10)—as John said it, “The whole world is under the control of the evil one” (1 Jn 5:19, <span>niv<\/span>). Christians are not of this world (Jn 15:19; 17:16), even though they live in the world and participate in its activities (17:11). The believer is regarded as dead to the world (Gal 6:14; cf. Col 3:2-3). The Christian is to be separated from the world (Jas 1:27).<\/li>\n<p>One’s relationship with the world is an indicator of one’s relationship with God. Those who love the world are void of love for God the Father (1 Jn 2:15). The Scripture points out that “all that is in the world, the lust of the flesh and the lust of the eyes and the pride of life, is not of the Father but is of the world” (v 16, <span>rsv<\/span>). The world and its desires or lusts are transient, passing away, but the doer of God’s word abides forever (1 Jn 2:17; cf. 2 Cor 4:18). Friendship with the world is enmity toward God (Jas 4:4).<\/p>\n<p>The discourse of Jesus on the night before his crucifixion contains much teaching about the world. The world cannot receive the Spirit of truth (Jn 14:17). Christ gives a peace that the world cannot give (v 27). Jesus offers love, while the world gives hatred and persecution (15:19-20). The world’s hatred of God is also directed against the followers of Christ (vv 18-21). Although the disciples of Jesus have tribulation “in this world,” they are to be of good cheer, for Jesus has overcome the world (16:33).<\/p>\n<p>Another Greek word sometimes translated “world” is <span class=\"greek\" lang=\"el\">aion<\/span><em>,<\/em> which emphasizes the temporal aspect of the world. It is used of time without end, eternity (e.g., Rom 1:25; 2 Cor 11:31; Phil 4:20). <em>See<\/em> Age.<\/p>","summary_ro":"WORLD An important NT term from the Greek word kosmos (meaning that which is ordered or arranged), having five different meanings: 1. The universe created by God with design and order (e.g., Mt 13:35; Jn 17:24; Acts 17:24). 2. The planet earth (e.g., Jn 11:9). This includes the idea of earth as the dwelling place of human beings (16:21) and of earth as contrasted with heaven (6:14; 12:46). 3. The total of humanity (Mt 5:14; Jn 3:16; 1 Cor 4:13). 4. The total of human existence in this present...","summary_en":"WORLD An important NT term from the Greek word kosmos (meaning that which is ordered or arranged), having five different meanings: 1. The universe created by God with design and order (e.g., Mt 13:35; Jn 17:24; Acts 17:24). 2. The planet earth (e.g., Jn 11:9). This includes the idea of earth as the dwelling place of human beings (16:21) and of earth as contrasted with heaven (6:14; 12:46). 3. The total of humanity (Mt 5:14; Jn 3:16; 1 Cor 4:13). 4. The total of human existence in this present...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":9081,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Death","title_en":"Death","content_ro":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","content_en":"<h3>DEATH<\/h3>\n<p>Cessation of life (physical death) or separation from God (spiritual death).<\/p>\n<p class=\"h2\" id=\"OldTestamentView\">Old Testament View<\/p>\n<p>In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindicate his character prior to death (Jb 19:25-26). Only in Ecclesiastes 3:19-20 is outright pessimism expressed in the face of death—and that book probably shows considerable non-Hebraic influence.<\/p>\n<p>Death, although a natural ending to life, was never viewed as pleasant. Death cut one off from human community as well as from the presence and service of God. God may offer comfort in the face of death (Ps 73:23-28), but he is rarely portrayed as present with the dead, and that only in later biblical literature (Ps 139:8). For that reason, death was never viewed as the threshold to a better life.<\/p>\n<p>The relationship of sin to death is seen in the death penalty in the law of Moses. A serious offender was put to death. The punitive phrase “he shall be cut off” implied that although the nation went on living, the criminal was separated from it by death. The Israelites were warned that to disobey God’s commandments could bring premature death as a consequence of breaking fellowship with God (Dt 30:15-20; Jer 21:8; Ez 18:21-32).<\/p>\n<p>In the intertestamental period, as Jewish ideas of afterlife and resurrection developed more explicitly, so too did Jewish thinking about death. Death itself, not just a premature death, came to be seen as an evil result of sin (2 Esd 3:7; Ecclus 25:24). Sometimes all death is depicted as the result of the “first sin” (Adam and Eve’s disobedience). In other references, everyone dies as a result of his or her own sin. The first clear indication in Scripture of a resurrection of the dead and a final judgment or punishment occurs in the book of Daniel (Dn 12:2), one of the last OT books to be written. That teaching is echoed throughout the intertestamental period (2 Esd 7:31-44). During that time, it was believed that the soul survived death either in some immortal form (Wisd of Sol 3:4; 4:1; 4 Macc 16:13; 17:12) or awaiting the resurrection (1 Enoch 102). Some of those extrabiblical writings incorporated Greek ideas that the body was a burden to be gotten rid of—a notion foreign to Hebrew thought.<\/p>\n<p>The concept of resurrection and a life redeemed from death, however, set the stage for the NT revelation focusing on Christ’s resurrection and his conquest of death.<\/p>\n<p class=\"h2\" id=\"NewTestamentView\">New Testament View<\/p>\n<p>In the NT, death is seen more as a theological problem than as a personal event. Death goes beyond the simple ending of physical life, which the authors accept almost without difficulty. Death is seen as affecting every part of a person’s life. God alone is immortal, the source of all life in the world (Rom 4:17; 1 Tm 6:16). Only as human beings are properly related to God’s life can they live. But it has been unnatural for people to be in personal communion with the divine source of life since sin was introduced into the world (Rom 5:12, 17-18; 1 Cor 15:22). When Adam separated himself from God, that separation brought death. Each human being has followed in Adam’s footsteps (Rom 3:23; 5:12), bringing death for everyone as the absolutely necessary result (Rom 6:23; Heb 9:27). Death, then, is not merely something that happens to people at the end of their lives; it is also the living out of their lives apart from fellowship with God.<\/p>\n<p>The extent of death’s domination is vast. It affects every aspect of culture. All of human life is lived under the shadow of the fear of death (Rom 8:15; Heb 2:15). Death reigns over all that is “of the flesh” (Rom 8:6). Anyone not living in relationship to Christ lives in a state of death (Jn 3:16-18; 1 Jn 5:12). The devil, who rules the world, is the lord of death (Heb 2:14). Death is sometimes personified as a demonic power at large in the world but finally brought to bay by Christ himself, the only one who could master it (1 Cor 15:26-27; Rv 6:8; 20:13-14).<\/p>\n<p>Christ died, was buried, and rose again on the third day (Rom 4:25; 1 Cor 15:3-4; 1 Thes 4:14). Through that historic event, the power of death was broken. The NT in various ways expresses Christ’s subjection to death in payment for sin. He became obedient to death (Phil 2:8); he died as a sacrifice for the sins of all (1 Cor 5:7; 2 Cor 5:15); and he descended into hades, the place of the dead (1 Pt 3:18-19). The major point of all such passages is that he did not remain dead but defeated the devil, took the power (keys) of death, and ascended in victory (Heb 2:14-15; Rv 1:17-18). Jesus Christ worked not for his own benefit but for those who commit themselves to him (Mk 10:45; Rom 5:6-8; 1 Thes 5:9-10). By accepting a death he did not deserve, Christ has broken the power of death for his followers.<\/p>\n<p>The Christian is thus delivered from “this body of death” (Rom 7:24) by the power of Christ. Salvation comes through being baptized into Christ’s death (6:3-4), and “dying with Christ” to the world and the law (Rom 7:6; Gal 6:14; Col 2:20). That is, the death of Christ is counted by God as the believer’s death. The rebellious world’s sin (Rom 6:6) and self-idolatry (living for oneself, 2 Cor 5:14-15) become things of the past. The death of Jesus for his people is the means by which his life is given to them (4:10). The result is that believers are separated from the world just as they were once separated from God. From the world’s point of view, they are dead; Christ is their only life (Col 3:3).<\/p>\n<p>The apostle John expressed it somewhat differently. Jesus came into the world to give life to the dead (Jn 5:24). That life-giving will not happen at the resurrection; it is already happening. All who commit themselves to Jesus pass immediately from death to life. Or, to put it another way, those who keep (obey) his words will never see death (8:51-52). The point is that all who are outside Christ are already dead, and those trusting in Christ are already enjoying life. The radical difference between the Christian and the non-Christian is a difference between life and death.<\/p>\n<p>Naturally, the NT writers knew that Christians die; their problem was to find words to explain the difference from non-Christian death. Believers who die physically are said to be “dead in Christ” (1 Thes 4:16). Or they are not dead at all, but merely “asleep” (1 Cor 15:6, 18, 20, 51; 1 Thes 4:13-15; cf. Jesus’ words, Jn 11:11-14). Although their bodies are dead, deceased believers are not separated from Christ; that is, they are not really dead. All the powers of death and hell cannot separate believers from Christ (Rom 8:38-39). For them, death is not a loss but a gain; it brings them closer to Christ (2 Cor 5:1-10; Phil 1:20-21). What is more, believers will share in Christ’s victory over physical death as well. Because he is the “firstfruits” of those rising from the dead (1 Cor 15:20; Col 1:18), those “in Christ” will rise “on the last day” to be with him, whole and complete.<\/p>\n<p>On the other hand, for those who do not belong to Christ, there is a final, total separation from God. At the last judgment, all whose names are not “written in the Book of Life” are consigned to a lake of fire, in the company of death itself and hades. That final separation from God is the “second death” (Rv 20:14). Christians, however, have been saved from death (Jas 5:20; 1 Jn 3:14). The second death has no power over those who are faithful to Christ (Rv 2:11; 20:6). Instead, they will live with God, in whose presence there can be no death, for he is life itself (21:4).<\/p>\n<p><em>See also<\/em> Dead, Place of the; Intermediate State; Wrath of God.<\/p>","summary_ro":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","summary_en":"DEATH Cessation of life (physical death) or separation from God (spiritual death). Old Testament View In the OT death was accepted as the natural end of life. The goal of an Israelite was to live a long and full life, produce many descendants, and die in peace with the children and grandchildren gathered about. The OT contains many protests against an early death (e.g., Hezekiah’s, 2 Kgs 20:1-11). An early death might appear to be the result of God’s judgment; hence, Job saw the need to vindi...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58339,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:3","title_en":"Study Note: Coloseni 3:3","content_ro":"<p><strong>3:3-4<\/strong> <em>you died to this life:<\/em> See 2:20. • What is now <em>hidden<\/em> will one day be <em>revealed<\/em> (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.<\/p>","content_en":"<p><strong>3:3-4<\/strong> <em>you died to this life:<\/em> See 2:20. • What is now <em>hidden<\/em> will one day be <em>revealed<\/em> (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.<\/p>","summary_ro":"3:3-4 you died to this life: See 2:20. • What is now hidden will one day be revealed (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.","summary_en":"3:3-4 you died to this life: See 2:20. • What is now hidden will one day be revealed (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85965,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:3","title_en":"Study Note: Coloseni 3:3","content_ro":"<p><strong>3:3-4<\/strong> <em>you died to this life:<\/em> See 2:20. • What is now <em>hidden<\/em> will one day be <em>revealed<\/em> (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.<\/p>","content_en":"<p><strong>3:3-4<\/strong> <em>you died to this life:<\/em> See 2:20. • What is now <em>hidden<\/em> will one day be <em>revealed<\/em> (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.<\/p>","summary_ro":"3:3-4 you died to this life: See 2:20. • What is now hidden will one day be revealed (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.","summary_en":"3:3-4 you died to this life: See 2:20. • What is now hidden will one day be revealed (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113591,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:3","title_en":"Study Note: Coloseni 3:3","content_ro":"<p><strong>3:3-4<\/strong> <em>you died to this life:<\/em> See 2:20. • What is now <em>hidden<\/em> will one day be <em>revealed<\/em> (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.<\/p>","content_en":"<p><strong>3:3-4<\/strong> <em>you died to this life:<\/em> See 2:20. • What is now <em>hidden<\/em> will one day be <em>revealed<\/em> (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.<\/p>","summary_ro":"3:3-4 you died to this life: See 2:20. • What is now hidden will one day be revealed (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.","summary_en":"3:3-4 you died to this life: See 2:20. • What is now hidden will one day be revealed (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141217,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:3","title_en":"Study Note: Coloseni 3:3","content_ro":"<p><strong>3:3-4<\/strong> <em>you died to this life:<\/em> See 2:20. • What is now <em>hidden<\/em> will one day be <em>revealed<\/em> (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.<\/p>","content_en":"<p><strong>3:3-4<\/strong> <em>you died to this life:<\/em> See 2:20. • What is now <em>hidden<\/em> will one day be <em>revealed<\/em> (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.<\/p>","summary_ro":"3:3-4 you died to this life: See 2:20. • What is now hidden will one day be revealed (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.","summary_en":"3:3-4 you died to this life: See 2:20. • What is now hidden will one day be revealed (cp. 1:26). We cannot now see that Christ is enthroned at the right hand of God and that we have been raised to new life with Christ. But by faith in the Good News, we know that these things are true. When Christ returns in glory, his supremacy will be evident to all and our relationship to him will be a direct experience.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":14061,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23220,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Life","title_en":"Life","content_ro":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","content_en":"<h3>LIFE<\/h3>\n<p>In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57).<\/p>\n<p class=\"h2\" id=\"TheLivingFather\">The Living Father<\/p>\n<p>God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20).<\/p>\n<p>The sign of life is movement; man is a “lively,” animated body (Mt 27:50; Lk 8:55). Animals also have this animating “breath-soul” (Hebrew of Gn 1:24; 6:17). Thus, all nature is instilled with life deriving from God (Acts 17:24-28). Life is therefore sacred, but unfortunately it is as transient as grass, clouds, dew, shadow (1 Chr 29:15; Jb 7:6, 9; Jas 4:13-16; 1 Pt 1:24). Long life is desired (Gn 35:29); any life is preferable to death and of infinite value (Eccl 9:4-6; Mt 6:25; 16:26), for Sheol houses a ghostly “nonliving life,” bereft of feeling, hope, or divine help (Ps 88:3-12). One’s life can be enhanced by loving and serving God (Dt 30:15-20; 1 Pt 3:8-12), by experiencing God’s deliverance (Is 38:16), and by receiving divine blessings (Mt 5:3-12).<\/p>\n<p class=\"h2\" id=\"ChristasLife\">Christ as Life<\/p>\n<p>The Greek word for “life” is <span class=\"greek\" lang=\"el\">zoe<\/span><em>.<\/em> In classical Greek this word was used for life in general. There are a few examples of this meaning in the New Testament (see Acts 17:25; Jas 4:14: Rv 16:3), but in all other instances the word was used to designate the divine, eternal life—the life of God (Eph 4:18). This life resided in Christ, and he made it available to all who believe in him. Human beings are born with the natural life—called <span class=\"greek\" lang=\"el\">psuche<\/span> in Greek (translated “soul,” “personality,” or “life”); they do not possess the eternal life. This life can be received only by believing in the one who possesses the <span class=\"greek\" lang=\"el\">zoe<\/span><em>-life,<\/em> namely, Jesus Christ.<\/p>\n<p>The overflowing, vibrant quality of life made available in Christ was evident in the authority of his speech and the power of his touch (Mt 9:18; Mk 1:27, 41-42; 5:27-29). He is “the author of life” (Acts 3:15), who provides the way into life (Mt 7:14; 25:46; Mk 8:35-37; 9:42-47). And he raised the dead with his life-giving power. His own resurrection made him “a life-giving spirit,” with the power of “an indestructible life” (Rom 8:2; 1 Cor 15:45; Heb 7:16). Thus, Jesus Christ is “our life” (Col 3:4)—in union with whom we find “newness of life” (Rom 6:4) and are newly created, living henceforth not for ourselves but for him (2 Cor 5:15-17).<\/p>\n<p>John, especially, dwells on the theme that Christ is the source of this new life (Jn 3:14-16; 5:21) for the children of God (1:12; 3:3, 5). This life is enjoyed already by those who know God and Christ (5:24; 17:3; 1 Jn 5:11-12), for they have already passed from death into eternal life (Jn 10:28; 11:26). Such life is abundant (10:10), enlightened (8:12), free and satisfied (10:9), victorious (Rom 6:6-14), full of peace and joy (Rom 5:1-11), inexhaustibly refreshed (Jn 4:13-14; 7:37-38) and immortal (Jn 5:24; 1 Cor 15:51-57).<\/p>\n<p>All this is possible because from the beginning “all that came to be was alive with his life” (Jn 1:4, <span>neb<\/span>). Thus, the life within the Father flows into the world through the Son, who also “has life in himself” and gives it to whom he will (5:26). He is “the resurrection and the life” (11:25; 14:6) and demonstrates it by restoring life to paralyzed limbs, raising the dead, and conquering death (5:5-9; 11:43; ch 20). People remain in death only because they will not “come” and “have life” (5:40; cf. 1 Jn 3:14).<\/p>\n<p><em>See also<\/em> Eternal Life.<\/p>","summary_ro":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","summary_en":"LIFE In biblical perspective, life flows from the living Father through the Son (his agent in creation and redemption) into a world thirsting for “real” life (see Jn 6:57). The Living Father God the Father is above all else “the living God” (Jer 10:10; Jn 5:26). God, the source of all life (1 Tm 6:13), “inbreathed” humans at creation and sustains them continually (Jb 34:14-15). God alone gives life (Gn 17:16) and takes it away (Gn 3:22-24; 6:3; Ps 104:29; Lk 12:20). The sign of life is moveme...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37592,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Transfiguration*","title_en":"Transfiguration*","content_ro":"<h3>TRANSFIGURATION*<\/h3>\n<p>Event in Jesus’ earthly ministry described in four passages in the NT (Mt 17:1-8; Mk 9:2-8; Lk 9:28-36; 2 Pt 1:16-18), wherein Jesus was glorified in the presence of three disciples: James, Peter, and John.<\/p>\n<p class=\"h2\" id=\"TheLocationoftheEvent\">The Location of the Event<\/p>\n<p>The exact site where the Transfiguration took place is not given in the NT. Matthew 17:1 and Mark 9:2 simply state that it took place on a “high mountain.” Various suggestions have been made as to which mountain, with the traditional site being Mt Tabor, a round hill located in the plain of Esdraelon approximately 10 miles (16.1 kilometers) southwest of the Sea of Galilee. There are, however, two major problems with this suggested location. For one, it is difficult to see how Mt Tabor can justifiably be called a “high mountain,” for it is less than 2,000 feet (609.6 meters) above sea level. Second, in the time of Jesus a Roman garrison was stationed on Mt Tabor, and thus it would be unlikely that Jesus would have walked with his disciples up this mountain. A second suggestion for the site is Mt Carmel, which is located on the coast, but this seems off the main route of Jesus’ travel after the events of Caesarea Philippi. A third suggestion is Mt Hermon, which is over 9,000 feet (2,743.2 meters) high and lies about 12 miles (19.3 kilometers) to the northeast of Caesarea Philippi. Mt Hermon is indeed a high mountain and has the additional advantage of being located near Caesarea Philippi.<\/p>\n<p class=\"h2\" id=\"TheEvent\">The Event<\/p>\n<p>Six days after the events of Caesarea Philippi, Jesus took Peter, James, and John to be alone with him on a high mountain. As on several other instances, these three disciples alone accompanied Jesus (cf. also Mk 5:35-43; 14:32-42). According to the Gospel accounts, three things took place at the Transfiguration:<\/p>\n<p>1. “He was transfigured.” The various accounts all witness to an unusual transformation of Jesus. Jesus is transfigured: “his face shone like the sun, and his garments became white as light” (Mt 17:2). This transformation is described in Matthew and Mark by the Greek verb <span class=\"greek\" lang=\"el\">metamorpheo<\/span><em>,<\/em> the root for the word “metamorphosis.” This indicates that a tremendous change occurred.<\/p>\n<li>2. Moses and Elijah appeared and spoke to Jesus. These men, who undoubtedly represent the Law and the Prophets, are said to have spoken to Jesus of his “exodus,” or departure (Lk 9:31). The term used in Luke 9:31 to describe Jesus’ “exodus” (or death) is rather unusual and clearly portrays the death of Jesus not as a tragedy or defeat but as a victorious journey.<\/li>\n<li>3. After Peter’s remark that it was good for the three disciples to be present and witness this, and after his suggestion that they build three booths, a voice came from heaven saying, “This is my beloved Son; listen to him” (Mk 9:7). These words were clearly a rebuke for Peter having placed Jesus on the same level as Moses and Elijah. To make three booths (one for Moses, one for Elijah, and one for Jesus) loses sight of who Jesus is, and the voice from heaven pointed out Peter’s error. The rebuke also must be understood in light of what Peter had said a few days earlier at Caesarea Philippi. Had Peter forgotten that he had just said to Jesus, “You are the Christ, the Son of the living God”?<\/li>\n<p class=\"h2\" id=\"TheMeaningoftheEvent\">The Meaning of the Event<\/p>\n<p>In order to understand the significance of the Transfiguration, it is important to contrast the heavenly voice at Jesus’ transfiguration with the heavenly voice at Jesus’ baptism. At the baptism both Mark 1:11 and Luke 3:22 indicate that the voice was addressed to Jesus: “You are my beloved Son.” At the Transfiguration, however, the voice is not addressed to Jesus but to Peter, James, and John: “This is my beloved Son” (Mk 9:7). Clearly the events of the Transfiguration are primarily directed toward the disciples rather than Jesus. “He was transfigured before them” (v 2); “there appeared to them Elijah with Moses” (v 4); “a cloud overshadowed them . . . ‘listen to him’ ” (v 7); “they no longer saw any one with them but Jesus only” (v 8). Evidently from these references, the incident is not meant so much for Jesus’ sake as for the disciples’. Following closely after the events of Caesarea Philippi, God appeared to affirm at the Transfiguration what Peter had previously confessed at Caesarea Philippi: Jesus is indeed the Christ, the Son of God.<\/p>\n<p>In 2 Peter 1:16-18 the writer recounts that he was an eyewitness of the Transfiguration. John seems to have done the same thing when he wrote the prologue to his Gospel and said, “We have beheld his glory” (Jn 1:14). At the Transfiguration the true form (Greek <span class=\"greek\" lang=\"el\">morphe<\/span>) of the Son of God temporarily broke through the veil of his humanity and the disciples saw his preexistent glory. In this transformation of Jesus, the three disciples witnessed something of Jesus’ preincarnate glory, as well as his future glory, which he received at his resurrection and which all will see when he returns to judge the world.<\/p>\n<p>When Christ returns in his glory, all the believers will be transfigured and thereby receive a glorious, resurrected body. Thus, Christ’s transfiguration is the preview of every believer’s transfiguration (see 1 Cor 15:42-45; Phil 3:20-21; Col 3:4).<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of.<\/p>","content_en":"<h3>TRANSFIGURATION*<\/h3>\n<p>Event in Jesus’ earthly ministry described in four passages in the NT (Mt 17:1-8; Mk 9:2-8; Lk 9:28-36; 2 Pt 1:16-18), wherein Jesus was glorified in the presence of three disciples: James, Peter, and John.<\/p>\n<p class=\"h2\" id=\"TheLocationoftheEvent\">The Location of the Event<\/p>\n<p>The exact site where the Transfiguration took place is not given in the NT. Matthew 17:1 and Mark 9:2 simply state that it took place on a “high mountain.” Various suggestions have been made as to which mountain, with the traditional site being Mt Tabor, a round hill located in the plain of Esdraelon approximately 10 miles (16.1 kilometers) southwest of the Sea of Galilee. There are, however, two major problems with this suggested location. For one, it is difficult to see how Mt Tabor can justifiably be called a “high mountain,” for it is less than 2,000 feet (609.6 meters) above sea level. Second, in the time of Jesus a Roman garrison was stationed on Mt Tabor, and thus it would be unlikely that Jesus would have walked with his disciples up this mountain. A second suggestion for the site is Mt Carmel, which is located on the coast, but this seems off the main route of Jesus’ travel after the events of Caesarea Philippi. A third suggestion is Mt Hermon, which is over 9,000 feet (2,743.2 meters) high and lies about 12 miles (19.3 kilometers) to the northeast of Caesarea Philippi. Mt Hermon is indeed a high mountain and has the additional advantage of being located near Caesarea Philippi.<\/p>\n<p class=\"h2\" id=\"TheEvent\">The Event<\/p>\n<p>Six days after the events of Caesarea Philippi, Jesus took Peter, James, and John to be alone with him on a high mountain. As on several other instances, these three disciples alone accompanied Jesus (cf. also Mk 5:35-43; 14:32-42). According to the Gospel accounts, three things took place at the Transfiguration:<\/p>\n<p>1. “He was transfigured.” The various accounts all witness to an unusual transformation of Jesus. Jesus is transfigured: “his face shone like the sun, and his garments became white as light” (Mt 17:2). This transformation is described in Matthew and Mark by the Greek verb <span class=\"greek\" lang=\"el\">metamorpheo<\/span><em>,<\/em> the root for the word “metamorphosis.” This indicates that a tremendous change occurred.<\/p>\n<li>2. Moses and Elijah appeared and spoke to Jesus. These men, who undoubtedly represent the Law and the Prophets, are said to have spoken to Jesus of his “exodus,” or departure (Lk 9:31). The term used in Luke 9:31 to describe Jesus’ “exodus” (or death) is rather unusual and clearly portrays the death of Jesus not as a tragedy or defeat but as a victorious journey.<\/li>\n<li>3. After Peter’s remark that it was good for the three disciples to be present and witness this, and after his suggestion that they build three booths, a voice came from heaven saying, “This is my beloved Son; listen to him” (Mk 9:7). These words were clearly a rebuke for Peter having placed Jesus on the same level as Moses and Elijah. To make three booths (one for Moses, one for Elijah, and one for Jesus) loses sight of who Jesus is, and the voice from heaven pointed out Peter’s error. The rebuke also must be understood in light of what Peter had said a few days earlier at Caesarea Philippi. Had Peter forgotten that he had just said to Jesus, “You are the Christ, the Son of the living God”?<\/li>\n<p class=\"h2\" id=\"TheMeaningoftheEvent\">The Meaning of the Event<\/p>\n<p>In order to understand the significance of the Transfiguration, it is important to contrast the heavenly voice at Jesus’ transfiguration with the heavenly voice at Jesus’ baptism. At the baptism both Mark 1:11 and Luke 3:22 indicate that the voice was addressed to Jesus: “You are my beloved Son.” At the Transfiguration, however, the voice is not addressed to Jesus but to Peter, James, and John: “This is my beloved Son” (Mk 9:7). Clearly the events of the Transfiguration are primarily directed toward the disciples rather than Jesus. “He was transfigured before them” (v 2); “there appeared to them Elijah with Moses” (v 4); “a cloud overshadowed them . . . ‘listen to him’ ” (v 7); “they no longer saw any one with them but Jesus only” (v 8). Evidently from these references, the incident is not meant so much for Jesus’ sake as for the disciples’. Following closely after the events of Caesarea Philippi, God appeared to affirm at the Transfiguration what Peter had previously confessed at Caesarea Philippi: Jesus is indeed the Christ, the Son of God.<\/p>\n<p>In 2 Peter 1:16-18 the writer recounts that he was an eyewitness of the Transfiguration. John seems to have done the same thing when he wrote the prologue to his Gospel and said, “We have beheld his glory” (Jn 1:14). At the Transfiguration the true form (Greek <span class=\"greek\" lang=\"el\">morphe<\/span>) of the Son of God temporarily broke through the veil of his humanity and the disciples saw his preexistent glory. In this transformation of Jesus, the three disciples witnessed something of Jesus’ preincarnate glory, as well as his future glory, which he received at his resurrection and which all will see when he returns to judge the world.<\/p>\n<p>When Christ returns in his glory, all the believers will be transfigured and thereby receive a glorious, resurrected body. Thus, Christ’s transfiguration is the preview of every believer’s transfiguration (see 1 Cor 15:42-45; Phil 3:20-21; Col 3:4).<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of.<\/p>","summary_ro":"TRANSFIGURATION* Event in Jesus’ earthly ministry described in four passages in the NT (Mt 17:1-8; Mk 9:2-8; Lk 9:28-36; 2 Pt 1:16-18), wherein Jesus was glorified in the presence of three disciples: James, Peter, and John. The Location of the Event The exact site where the Transfiguration took place is not given in the NT. Matthew 17:1 and Mark 9:2 simply state that it took place on a “high mountain.” Various suggestions have been made as to which mountain, with the traditional site being Mt...","summary_en":"TRANSFIGURATION* Event in Jesus’ earthly ministry described in four passages in the NT (Mt 17:1-8; Mk 9:2-8; Lk 9:28-36; 2 Pt 1:16-18), wherein Jesus was glorified in the presence of three disciples: James, Peter, and John. The Location of the Event The exact site where the Transfiguration took place is not given in the NT. Matthew 17:1 and Mark 9:2 simply state that it took place on a “high mountain.” Various suggestions have been made as to which mountain, with the traditional site being Mt...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":7205,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Colossians","title_en":"Letter to the Colossians","content_ro":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","content_en":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","summary_ro":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","summary_en":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7974,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Covet, Covetousness*","title_en":"Covet, Covetousness*","content_ro":"<h3>COVET, COVETOUSNESS*<\/h3>\n<p>The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see <span>rsv<\/span>). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving a neighbor’s wife (Ex 20:17). The same word is used of Achan’s coveting of the spoils of Ai (Jos 7:21; cf. Mi 2:2). To covet is to desire inordinately, to place the object of desire before love and devotion to God.<\/p>\n<p>That idea is conveyed in the NT by a Greek word literally meaning “inordinate desire to have more.” The apostle Paul listed that kind of covetousness among earthly attitudes of which Christians are to rid themselves. “Put to death therefore what is earthly in you: immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Col 3:5, <span>rsv<\/span>; cf. Eph 5:3; 1 Cor 6:10).<\/p>\n<p>Covetousness is pictured as a serious sin that leads to a variety of other sins. The love of money is the root of all evils (1 Tm 6:9-10; cf. Prv 15:27). It was the sin of Ananias and Sapphira (Acts 5:1-3; cf. 1 Sm 15:9, 19; Mt 26:14-15; 2 Pt 2:15; Jude 1:11). Jesus warned: “Take heed, and beware of all covetousness; for a man’s life does not consist in the abundance of his possessions” (Lk 12:15, <span>rsv<\/span>). Another Greek word translated “covet” in the <span>kjv<\/span> is better translated “earnestly desire” in a positive sense (1 Cor 14:39).<\/p>\n<p>The translators of the OT who produced the Septuagint used still another Greek word for the three Hebrew words rendered “covet” in English versions. In the NT the verb form of that word is used in both a positive and negative sense. It means “to desire or long for,” whether food (Lk 15:16), the divine mysteries (Mt 13:17; 1 Pt 1:12), some good thing (Phil 1:23; Heb 6:11), or some evil thing (Mt 5:28; 1 Thes 4:5; 1 Jn 2:17). The noun form of the same word generally reflects an attitude of disobedience to the law of God in which desire has given place to an evil impulse that results in sin (Jn 8:44; Rom 1:24; 6:12; 7:7-8; 13:14; Gal 5:16, 26).<\/p>\n<p><em>See also<\/em> Commandments, The Ten.<\/p>","content_en":"<h3>COVET, COVETOUSNESS*<\/h3>\n<p>The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see <span>rsv<\/span>). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving a neighbor’s wife (Ex 20:17). The same word is used of Achan’s coveting of the spoils of Ai (Jos 7:21; cf. Mi 2:2). To covet is to desire inordinately, to place the object of desire before love and devotion to God.<\/p>\n<p>That idea is conveyed in the NT by a Greek word literally meaning “inordinate desire to have more.” The apostle Paul listed that kind of covetousness among earthly attitudes of which Christians are to rid themselves. “Put to death therefore what is earthly in you: immorality, impurity, passion, evil desire, and covetousness, which is idolatry” (Col 3:5, <span>rsv<\/span>; cf. Eph 5:3; 1 Cor 6:10).<\/p>\n<p>Covetousness is pictured as a serious sin that leads to a variety of other sins. The love of money is the root of all evils (1 Tm 6:9-10; cf. Prv 15:27). It was the sin of Ananias and Sapphira (Acts 5:1-3; cf. 1 Sm 15:9, 19; Mt 26:14-15; 2 Pt 2:15; Jude 1:11). Jesus warned: “Take heed, and beware of all covetousness; for a man’s life does not consist in the abundance of his possessions” (Lk 12:15, <span>rsv<\/span>). Another Greek word translated “covet” in the <span>kjv<\/span> is better translated “earnestly desire” in a positive sense (1 Cor 14:39).<\/p>\n<p>The translators of the OT who produced the Septuagint used still another Greek word for the three Hebrew words rendered “covet” in English versions. In the NT the verb form of that word is used in both a positive and negative sense. It means “to desire or long for,” whether food (Lk 15:16), the divine mysteries (Mt 13:17; 1 Pt 1:12), some good thing (Phil 1:23; Heb 6:11), or some evil thing (Mt 5:28; 1 Thes 4:5; 1 Jn 2:17). The noun form of the same word generally reflects an attitude of disobedience to the law of God in which desire has given place to an evil impulse that results in sin (Jn 8:44; Rom 1:24; 6:12; 7:7-8; 13:14; Gal 5:16, 26).<\/p>\n<p><em>See also<\/em> Commandments, The Ten.<\/p>","summary_ro":"COVET, COVETOUSNESS* The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see rsv). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving ...","summary_en":"COVET, COVETOUSNESS* The desire to have something for oneself that belongs to another—a craving or passionate desire. Three Hebrew words are translated “covet” in the OT (see rsv). In one recital of the Ten Commandments (Dt 5:21) the text reads, “You shall not covet your neighbor’s wife.” The same Hebrew word occurs in Proverbs 21:26: “All day long the wicked covets.” Another word implies dishonest gain (Hb 2:9). In the Exodus listing of the Ten Commandments, a third word is used for craving ...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":9709,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Discipline","title_en":"Discipline","content_ro":"<h3>DISCIPLINE<\/h3>\n<p>Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following.<\/p>\n<p>Preview<\/p>\n<p>• Biblical Teaching<\/p>\n<p>• Self-Discipline<\/p>\n<p>• Parental Discipline<\/p>\n<p>• Church Discipline<\/p>\n<p class=\"h2\" id=\"BiblicalTeaching\">Biblical Teaching<\/p>\n<p>Although used only once in the <span>kjv<\/span> (Jb 36:10), the word “discipline,” in various noun and verb forms, occurs frequently in modern versions of the Bible. The Hebrew and Greek words commonly rendered “discipline” are sometimes translated as “reproof,” “warning,” “restraint,” “correction,” or (especially in <span>kjv<\/span>) “chastisement.” More positive synonyms include “upbringing,” “training,” “instruction,” and “education.”<\/p>\n<p>OT usage of “discipline” is noticeably more negative than in the NT, principally because of the legal aspect of God’s approach to Israel under the old (Mosaic) covenant. The “new covenant” approach to the church leads to a more positive language of discipline in the NT. Yet both covenants had the same goal: righteousness. Considered in that light, even the OT emphasis on punishment proceeds from a positive motive toward a constructive goal. Where the OT emphasized retaliation, it was to teach offenders the nature of their offense by showing them an effect like the one they had caused. Vindication of a wronged person’s rights also vindicated God’s righteousness. Vindication was an important way of upholding God’s justice. Retribution was also important. Covenant breaking brought on the covenant curse (Dt 27:26) in the form of punitive discipline. Retribution reestablished the authority of God’s law and taught respect for his standards of righteousness.<\/p>\n<p>Complementary to punitive discipline, positive discipline can be thought of as reinforcive discipline. God always disciplines; he does so punitively when necessary, but reinforcingly when possible.<\/p>\n<p>Discipline is frequently spoken of as being exercised by God over Israel (Lv 26:23; Dt 4:36; 8:5; Jer 31:18), over the nations (Ps 94:10), or over individuals (Jb 5:17; Ps 94:10, 12; Heb 12:5-11; Rv 3:19). In Israel parental responsibility to discipline children was taken seriously (Dt 21:18). Fathers were solemnly charged to discipline their sons (Prv 13:24; 19:18; 22:15; 23:13; 29:17; cf. Eph 6:4; Heb 12:7-10). In the church, disciplining was a pastoral responsibility (2 Tm 2:25).<\/p>\n<p>It is understandable that people fear discipline from God (Ps 6:1), but it is his wrath that should be feared. His wrath is directed only against those who have proved themselves by their actions to be God’s enemies (Dt 11:2-3). God’s discipline is different from his wrath and should not be despised (Prv 3:11) or taken for granted (Heb 12:5). Only a fool or wicked person hates it (Ps 50:17; Prv 5:12; Jer 31:18). God disciplines his people as a loving father disciplines a beloved son (Dt 8:5; Prv 3:11-12; Heb 12:5-7). According to Scripture, a wise person should love discipline (Prv 12:1; 13:24; 2 Tm 1:7; Heb 12:5, 9).<\/p>\n<p>The fruit of discipline is knowledge (Prv 12:1) and parents’ delight (29:17). One who is disciplined can be spoken of as “blessed” (Jb 5:17; Ps 94:12). Where the purpose of discipline is left unspecified, the discipline is nevertheless understood as good and righteous (Dt 4:36; Jb 36:10; Prv 13:24; Rv 3:19). Specifically, discipline is called “the way of life” (Prv 6:23). It saves one from destruction (19:18) and allows one to escape both folly (22:15) and God’s condemnation of the world (1 Cor 11:32). It eventually leads to sharing God’s holiness (Heb 12:7), and yields “the peaceful fruit of righteousness” (v 11, <span>rsv<\/span>). In contrast, the consequences of a lack of discipline are stipulated to be abandonment by God (Lv 26:23-24), death (Prv 5:23), and destruction (19:18).<\/p>\n<p>The book of Proverbs speaks of discipline as necessary to avoid sexual immorality (5:12-23; 6:23-24). Loose or wicked women probably symbolize many kinds of deceptive and enticing situations. To be able to act maturely and responsibly in such situations requires that young people respond to wise and loving parental discipline so that they learn to live disciplined lives. They will then do by “bent of nature” what is right because their nature has been shaped to what it right. Evil can then be shunned, even when it is encountered unexpectedly.<\/p>\n<p>The book of Hebrews also urges its readers to respond to discipline rather than to react against it. In Hebrews two harmful reactions are stipulated and the helpful response is identified. On the one hand, no individual should regard lightly the discipline of the Lord (Heb 12:5). Discipline should be regarded neither as worthless nor as being of little value. On the other hand, one should not lose courage when he is punished by the Lord. That is, preoccupation with the negative aspect of the disciplinary procedure must not obscure its goal or demoralize persons being disciplined. There is a purpose for what happens, which should be sought and realized: “No discipline is enjoyable while it happening—it is painful! But afterward there will be a quiet harvest of right living for those who are trained in this way” (Heb 12:11, <span>nlt<\/span>). The exhortation is not to reject discipline or be dejected by it, but to accept it and be instructed by it.<\/p>\n<p class=\"h2\" id=\"Self-Discipline\">Self-Discipline<\/p>\n<p>Jesus’ ethics of righteousness both fulfill and surpass the stringent code of the old covenant (Mt 5:17-48). Yet Christians are not therefore inherently more legalistic than were the Pharisees. Set free from “the law of sin and death,” Christians have “the law of the Spirit of life in Jesus Christ” (Rom 8:1-8) to provide a built-in dynamic to fulfill the will of God. Beyond slavish obedience to the letter of the law, believers are enabled by the indwelling Spirit of God to exercise self-discipline. Spiritual transformation is accompanied by renewal of the mind (Rom 12:2), which brings fresh understanding of oneself, one’s motivations, and one’s attitudes.<\/p>\n\n<p class=\"h2\" id=\"ParentalDiscipline\">Parental Discipline<\/p>\n<p>The family constitutes the basic unit of the human community. Within that cell of intimate relationships, parents are entrusted with the responsibility of guiding and correcting their children (Dt 6:7; Prv 22:6). The biblical view is essentially pessimistic about the perfectibility of human nature. Therefore, parents are urged not to leave children at the mercy of their own natural tendencies. Undisciplined children are potential victims of the powerful conditioning exerted by a predominantly pagan culture. To exercise their responsibilities properly, parents must model values, practices, and attitudes to their children, besides teaching them through instruction and correction.<\/p>\n<p>The parents’ educational task is best accomplished through positive means such as advice, exhortation, counseling, family devotions, and Christian training in church and Sunday school. But it also may require negative measures, such as prohibitions and disciplinary action. When verbal admonitions are not heeded by small children, punishment becomes an effective form of persuasion (Prv 13:24). Physical discipline, however, should be administered on the basis of clearly stated and understood principles. Christian parents must avoid punishing out of anger or personal animosity, and must never cause injury to a child. Physical discipline should be viewed as a last resort intended to obtain maximum educational results with minimum outrage to children (Eph 6:4).<\/p>\n<p>Human fallenness (Gn 3) means that self-centeredness infects even children (cf. Ps 51:5). Somehow children must learn respect for themselves and for others. Left on their own and then battered by a fallen society, they can become rebellious social misfits leaving a trail of heartache in their own lives and in the lives of other people. Love for one’s children does not preclude the use of negative disciplinary measures. As distasteful as they may seem to both parents and children, genuine love may require them. A family environment regulated by consistent and loving firmness will enhance the chances for children to mature as responsible and considerate individuals.<\/p>\n<p class=\"h2\" id=\"ChurchDiscipline\">Church Discipline<\/p>\n<p>The church is basically a large family of which each believer is a member. The nature of the church—as a community intended to reflect in the faith, worship, and lives of its members the true character of God—distinguishes it from all other groups.<\/p>\n<p>At the same time, the church is called to be an open community of concern, reaching out in compassion to desperately needy human beings. Christian lifestyles clearly differ from pagan lifestyles. That difference often creates a barrier isolating the “lost” from the very people who could extend to them God’s deliverance from loneliness, addictions, disorientation, broken relationships, and so on. The church has a responsibility not to place unscriptural obstacles in the way of its outreach to unbelievers, yet the tension between openness and purity is difficult to resolve. Without a careful balance, a church can easily become unduly restrictive or overly permissive. In either extreme its witness is impaired.<\/p>\n<p>The solution to the dilemma lies in formulating church discipline that is authentically biblical. The Scriptures provide the church with ample guidance for the formulation of standards of conduct (e.g., Ex 20:1-17; 1 Cor 5:11; 6:9-11; Eph 4:25-32; 5:1-21; Col 3:5-11). As those standards are spelled out, however, it is necessary to differentiate between biblical absolutes and cultural norms. For instance, though drunkenness is expressly forbidden in the NT, there is no scriptural prohibition on the drinking of wine. Some churches allow drinking but decry drunkenness, others recommend abstinence to their members, and still others make abstinence from alcoholic beverages a condition of membership. The NT, recognizing that conflict sometimes occurs between Christian liberty and Christian responsibility, gives guidelines for resolving such conflicts (1 Cor 8).<\/p>\n<p>For the sake of scriptural consistency and in order to be credible, church discipline should oppose sins of attitude with the same severity as for “gross sins.” The NT condemns immorality, murder, and drunkenness—but along with them envy, jealousy, anger, selfishness, complaining, and criticism. Each of the vices is an impediment to entering the kingdom of God (Gal 5:19-21). Unbelievers are often made to feel unwelcome in the church because of secondary matters such as smoking or drinking. Yet gossiping, complaining, and selfishness among church members are seldom exposed and properly disciplined. A more consistent position would promote the purity of the church and would also enhance its ministry as a supportive, accepting center of Christian love.<\/p>\n<p>In addition to affirming the necessity for discipline within the church, the NT delineates a procedure for carrying out disciplinary action (Mt 18:15-18; 1 Cor 5:3-13; Gal 6:1). Offenders are first to be approached and admonished privately. If they refuse to repent or mend their ways, the case is to be presented before the leadership of the church and then, if necessary, before the whole congregation. Should offenders persist in their error, they are to be ostracized, not out of vindictiveness but with the hope of bringing them to repentance and restoration (2 Thes 3:14-15).<\/p>\n<p>The Bible’s emphasis on the necessity for self-discipline, parental discipline, and church discipline seems underscored by the moral decline evident in many areas of modern society. God’s love, as depicted in the Bible and exemplified in Jesus Christ, is intended to teach all people how to live. Those who spurn God’s “positive reinforcement” encounter the negative aspects of his discipline. Christians who discipline themselves, their children, and each other in a loving way honor Christ and model his way of life, thus helping others to understand God’s purposes.<\/p>","content_en":"<h3>DISCIPLINE<\/h3>\n<p>Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following.<\/p>\n<p>Preview<\/p>\n<p>• Biblical Teaching<\/p>\n<p>• Self-Discipline<\/p>\n<p>• Parental Discipline<\/p>\n<p>• Church Discipline<\/p>\n<p class=\"h2\" id=\"BiblicalTeaching\">Biblical Teaching<\/p>\n<p>Although used only once in the <span>kjv<\/span> (Jb 36:10), the word “discipline,” in various noun and verb forms, occurs frequently in modern versions of the Bible. The Hebrew and Greek words commonly rendered “discipline” are sometimes translated as “reproof,” “warning,” “restraint,” “correction,” or (especially in <span>kjv<\/span>) “chastisement.” More positive synonyms include “upbringing,” “training,” “instruction,” and “education.”<\/p>\n<p>OT usage of “discipline” is noticeably more negative than in the NT, principally because of the legal aspect of God’s approach to Israel under the old (Mosaic) covenant. The “new covenant” approach to the church leads to a more positive language of discipline in the NT. Yet both covenants had the same goal: righteousness. Considered in that light, even the OT emphasis on punishment proceeds from a positive motive toward a constructive goal. Where the OT emphasized retaliation, it was to teach offenders the nature of their offense by showing them an effect like the one they had caused. Vindication of a wronged person’s rights also vindicated God’s righteousness. Vindication was an important way of upholding God’s justice. Retribution was also important. Covenant breaking brought on the covenant curse (Dt 27:26) in the form of punitive discipline. Retribution reestablished the authority of God’s law and taught respect for his standards of righteousness.<\/p>\n<p>Complementary to punitive discipline, positive discipline can be thought of as reinforcive discipline. God always disciplines; he does so punitively when necessary, but reinforcingly when possible.<\/p>\n<p>Discipline is frequently spoken of as being exercised by God over Israel (Lv 26:23; Dt 4:36; 8:5; Jer 31:18), over the nations (Ps 94:10), or over individuals (Jb 5:17; Ps 94:10, 12; Heb 12:5-11; Rv 3:19). In Israel parental responsibility to discipline children was taken seriously (Dt 21:18). Fathers were solemnly charged to discipline their sons (Prv 13:24; 19:18; 22:15; 23:13; 29:17; cf. Eph 6:4; Heb 12:7-10). In the church, disciplining was a pastoral responsibility (2 Tm 2:25).<\/p>\n<p>It is understandable that people fear discipline from God (Ps 6:1), but it is his wrath that should be feared. His wrath is directed only against those who have proved themselves by their actions to be God’s enemies (Dt 11:2-3). God’s discipline is different from his wrath and should not be despised (Prv 3:11) or taken for granted (Heb 12:5). Only a fool or wicked person hates it (Ps 50:17; Prv 5:12; Jer 31:18). God disciplines his people as a loving father disciplines a beloved son (Dt 8:5; Prv 3:11-12; Heb 12:5-7). According to Scripture, a wise person should love discipline (Prv 12:1; 13:24; 2 Tm 1:7; Heb 12:5, 9).<\/p>\n<p>The fruit of discipline is knowledge (Prv 12:1) and parents’ delight (29:17). One who is disciplined can be spoken of as “blessed” (Jb 5:17; Ps 94:12). Where the purpose of discipline is left unspecified, the discipline is nevertheless understood as good and righteous (Dt 4:36; Jb 36:10; Prv 13:24; Rv 3:19). Specifically, discipline is called “the way of life” (Prv 6:23). It saves one from destruction (19:18) and allows one to escape both folly (22:15) and God’s condemnation of the world (1 Cor 11:32). It eventually leads to sharing God’s holiness (Heb 12:7), and yields “the peaceful fruit of righteousness” (v 11, <span>rsv<\/span>). In contrast, the consequences of a lack of discipline are stipulated to be abandonment by God (Lv 26:23-24), death (Prv 5:23), and destruction (19:18).<\/p>\n<p>The book of Proverbs speaks of discipline as necessary to avoid sexual immorality (5:12-23; 6:23-24). Loose or wicked women probably symbolize many kinds of deceptive and enticing situations. To be able to act maturely and responsibly in such situations requires that young people respond to wise and loving parental discipline so that they learn to live disciplined lives. They will then do by “bent of nature” what is right because their nature has been shaped to what it right. Evil can then be shunned, even when it is encountered unexpectedly.<\/p>\n<p>The book of Hebrews also urges its readers to respond to discipline rather than to react against it. In Hebrews two harmful reactions are stipulated and the helpful response is identified. On the one hand, no individual should regard lightly the discipline of the Lord (Heb 12:5). Discipline should be regarded neither as worthless nor as being of little value. On the other hand, one should not lose courage when he is punished by the Lord. That is, preoccupation with the negative aspect of the disciplinary procedure must not obscure its goal or demoralize persons being disciplined. There is a purpose for what happens, which should be sought and realized: “No discipline is enjoyable while it happening—it is painful! But afterward there will be a quiet harvest of right living for those who are trained in this way” (Heb 12:11, <span>nlt<\/span>). The exhortation is not to reject discipline or be dejected by it, but to accept it and be instructed by it.<\/p>\n<p class=\"h2\" id=\"Self-Discipline\">Self-Discipline<\/p>\n<p>Jesus’ ethics of righteousness both fulfill and surpass the stringent code of the old covenant (Mt 5:17-48). Yet Christians are not therefore inherently more legalistic than were the Pharisees. Set free from “the law of sin and death,” Christians have “the law of the Spirit of life in Jesus Christ” (Rom 8:1-8) to provide a built-in dynamic to fulfill the will of God. Beyond slavish obedience to the letter of the law, believers are enabled by the indwelling Spirit of God to exercise self-discipline. Spiritual transformation is accompanied by renewal of the mind (Rom 12:2), which brings fresh understanding of oneself, one’s motivations, and one’s attitudes.<\/p>\n\n<p class=\"h2\" id=\"ParentalDiscipline\">Parental Discipline<\/p>\n<p>The family constitutes the basic unit of the human community. Within that cell of intimate relationships, parents are entrusted with the responsibility of guiding and correcting their children (Dt 6:7; Prv 22:6). The biblical view is essentially pessimistic about the perfectibility of human nature. Therefore, parents are urged not to leave children at the mercy of their own natural tendencies. Undisciplined children are potential victims of the powerful conditioning exerted by a predominantly pagan culture. To exercise their responsibilities properly, parents must model values, practices, and attitudes to their children, besides teaching them through instruction and correction.<\/p>\n<p>The parents’ educational task is best accomplished through positive means such as advice, exhortation, counseling, family devotions, and Christian training in church and Sunday school. But it also may require negative measures, such as prohibitions and disciplinary action. When verbal admonitions are not heeded by small children, punishment becomes an effective form of persuasion (Prv 13:24). Physical discipline, however, should be administered on the basis of clearly stated and understood principles. Christian parents must avoid punishing out of anger or personal animosity, and must never cause injury to a child. Physical discipline should be viewed as a last resort intended to obtain maximum educational results with minimum outrage to children (Eph 6:4).<\/p>\n<p>Human fallenness (Gn 3) means that self-centeredness infects even children (cf. Ps 51:5). Somehow children must learn respect for themselves and for others. Left on their own and then battered by a fallen society, they can become rebellious social misfits leaving a trail of heartache in their own lives and in the lives of other people. Love for one’s children does not preclude the use of negative disciplinary measures. As distasteful as they may seem to both parents and children, genuine love may require them. A family environment regulated by consistent and loving firmness will enhance the chances for children to mature as responsible and considerate individuals.<\/p>\n<p class=\"h2\" id=\"ChurchDiscipline\">Church Discipline<\/p>\n<p>The church is basically a large family of which each believer is a member. The nature of the church—as a community intended to reflect in the faith, worship, and lives of its members the true character of God—distinguishes it from all other groups.<\/p>\n<p>At the same time, the church is called to be an open community of concern, reaching out in compassion to desperately needy human beings. Christian lifestyles clearly differ from pagan lifestyles. That difference often creates a barrier isolating the “lost” from the very people who could extend to them God’s deliverance from loneliness, addictions, disorientation, broken relationships, and so on. The church has a responsibility not to place unscriptural obstacles in the way of its outreach to unbelievers, yet the tension between openness and purity is difficult to resolve. Without a careful balance, a church can easily become unduly restrictive or overly permissive. In either extreme its witness is impaired.<\/p>\n<p>The solution to the dilemma lies in formulating church discipline that is authentically biblical. The Scriptures provide the church with ample guidance for the formulation of standards of conduct (e.g., Ex 20:1-17; 1 Cor 5:11; 6:9-11; Eph 4:25-32; 5:1-21; Col 3:5-11). As those standards are spelled out, however, it is necessary to differentiate between biblical absolutes and cultural norms. For instance, though drunkenness is expressly forbidden in the NT, there is no scriptural prohibition on the drinking of wine. Some churches allow drinking but decry drunkenness, others recommend abstinence to their members, and still others make abstinence from alcoholic beverages a condition of membership. The NT, recognizing that conflict sometimes occurs between Christian liberty and Christian responsibility, gives guidelines for resolving such conflicts (1 Cor 8).<\/p>\n<p>For the sake of scriptural consistency and in order to be credible, church discipline should oppose sins of attitude with the same severity as for “gross sins.” The NT condemns immorality, murder, and drunkenness—but along with them envy, jealousy, anger, selfishness, complaining, and criticism. Each of the vices is an impediment to entering the kingdom of God (Gal 5:19-21). Unbelievers are often made to feel unwelcome in the church because of secondary matters such as smoking or drinking. Yet gossiping, complaining, and selfishness among church members are seldom exposed and properly disciplined. A more consistent position would promote the purity of the church and would also enhance its ministry as a supportive, accepting center of Christian love.<\/p>\n<p>In addition to affirming the necessity for discipline within the church, the NT delineates a procedure for carrying out disciplinary action (Mt 18:15-18; 1 Cor 5:3-13; Gal 6:1). Offenders are first to be approached and admonished privately. If they refuse to repent or mend their ways, the case is to be presented before the leadership of the church and then, if necessary, before the whole congregation. Should offenders persist in their error, they are to be ostracized, not out of vindictiveness but with the hope of bringing them to repentance and restoration (2 Thes 3:14-15).<\/p>\n<p>The Bible’s emphasis on the necessity for self-discipline, parental discipline, and church discipline seems underscored by the moral decline evident in many areas of modern society. God’s love, as depicted in the Bible and exemplified in Jesus Christ, is intended to teach all people how to live. Those who spurn God’s “positive reinforcement” encounter the negative aspects of his discipline. Christians who discipline themselves, their children, and each other in a loving way honor Christ and model his way of life, thus helping others to understand God’s purposes.<\/p>","summary_ro":"DISCIPLINE Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following. Preview • Biblical Teaching • Self-Discipline • Parental Discipline • Church ...","summary_en":"DISCIPLINE Learning that molds character and enforces correct behavior—from a Latin word meaning “instruction” or “training.” To discipline a person or a group means to put them in a state of good order so that they function in the way intended. Discipline, in spite of a popular misconception, is not inherently stern or harsh. Bible translators chose “disciple” as an appropriate term for one who learns by following. Preview • Biblical Teaching • Self-Discipline • Parental Discipline • Church ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12442,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Flesh","title_en":"Flesh","content_ro":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","content_en":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","summary_ro":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","summary_en":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17177,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Idolatry Idols","title_en":"Idolatry Idols","content_ro":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","content_en":"<h3>IDOLS, IDOLATRY<\/h3>\n<p>Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (<span>rsv<\/span>) around the altar, they cut themselves with swords and lances (1 Kgs 18:26-29). Baal worship was widely followed by Israel during the period of the monarchy.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Abraham’s ancestors were worshipers of idols in Mesopotamia (Jos 24:2). Archaeological excavations in that area have revealed the images of numerous deities, and Mesopotamian religious literature reveals the gross polytheism out of which Abraham came. The tendency of the Israelites toward idolatry was in part the expression of the universal human longing for a god one can see and know through the physical senses.<\/p>\n<p>Most of the idolatry of the Israelites was borrowed from their neighbors. During the more than 400 years that the descendants of Jacob spent in Egypt, they were exposed to polytheistic idolatry, which influenced their religious mind-set. At Sinai, while Moses was receiving the Ten Commandments from the Lord, the people were demanding that Aaron make gods for them (Ex 32:1-6). He fashioned a golden calf, following an Egyptian form, for the whole bovine family was worshiped in Egypt—the Apis bull, the Hathor cow, and the Mnevis calf.<\/p>\n<p>It was after his stay in Egypt (1 Kgs 11:40) that Jeroboam became king of Israel and set up golden calves, one at Bethel and one at Dan (12:26-33), an action that earned him the label as being the one who made Israel sin (2 Kgs 3:3).<\/p>\n<p>Already in patriarchal times there are references to the teraphim, or household gods. Examples of these idols have been found at Ur of the Chaldees, Nuzi, and other sites, and are referred to in the cuneiform tablets. The teraphim that Rachel stole from Laban could be hidden in her camel’s saddlebag (Gn 31:34). It seems, however, that in the time of David such idols were larger, for when Saul’s men came to kill David, Michal, David’s wife and the daughter of Saul, helped David to escape and then took such an image and placed it in a bed to make the men think that David was sick (1 Sm 19:11-16).<\/p>\n<p>The prohibition of idolatry is explicitly stated in the second commandment (Ex 20:4-5, <span>nlt<\/span>): “Do not make idols of any kind, whether in the shape of birds or animals or fish. You must never worship or bow down to them, for I, the <span>Lord<\/span> your God, am a jealous God who will not share your affection with any other god!” (cf. Ex 34:17; Lv 19:4; 26:1; Dt 4:15-19; 27:1-5). This commandment is an extension or auxiliary of the first, for it seeks to preserve God’s uniqueness and to protect his glory. The definition of idolatry was broadened during the time of Samuel, who confronted King Saul with the charge that stubbornness is the same as idolatry (1 Sm 15:23).<\/p>\n<p>Previous to the conquest of Canaan, the Lord kept warning Israel against marrying members of the native populace, which he had ordered Israel to annihilate. This measure was intended to prevent the weakening of moral life in Israel (Ex 34:16; Dt 7:3-4). This principle is again expanded in the NT (cf. 1 Cor 15:33; 2 Cor 6:14). The history of Israel demonstrated the practicality of the prohibition against such marriages, for they inevitably led to apostasy. Perhaps the saddest example is Solomon (1 Kgs 11:1-8). When Solomon was old, his wives turned his heart to other gods, so that he was not wholly true to the Lord his God (v 4).<\/p>\n<p>In the time of the judges there was an infamous case of idol worship (Jgs 17:1–18:31). The mother of an Ephraimite named Micah took 200 pieces of silver and had a silversmith make them into a graven image for her son. He also had a shrine, an ephod, and teraphim. He hired a wandering Levite to be his priest, but men from the tribe of Dan came along and took the Levite, the image, and all the accoutrements and set up this idol at Dan and used it as an object of their worship (18:30-31).<\/p>\n<p>In Scripture the kings of Israel are evaluated on the basis of what they did with respect to the “high places” and idols. Asa removed all the idols his ancestors had made (1 Kgs 15:12) and would not let Maacah be queen mother because she had an abominable image made for Asherah. He cut down and burned the image (v 13). The Israelite king Ahab, however, was an idolater (1 Kgs 21:26; cf. 16:30-33).<\/p>\n<p>Hezekiah destroyed the high places, broke down the pillars, and cut down the Asherim (2 Kgs 18:4; 2 Chr 31:1). He also put an end to a strange cult that illustrates the insidious nature of idolatry. The bronze serpent that Moses lifted up on a pole to save the Israelites from death by snakebite (Nm 21:9; cf. Jn 3:14) had been preserved until the time of Hezekiah. It had been given the name Nehushtan, and people venerated it and burned incense to it. Hezekiah destroyed it (2 Kgs 18:4) because what had been an instrument for good had become a thing of evil.<\/p>\n<p>The prophet Isaiah described the making of an idol in human form (Is 40:19-20; 44:9-17). Images were cast in a mold using molten metal (40:19; 44:10). Statues were forged by smiths (44:12), carved from wood (44:13-17), and overlaid with precious metal (40:19). Small clay images and plaques were also molded and fired in a kiln, and statues were sculptured from stone. The psalmist spoke out against idols and images (Pss 96:5; 97:7; 106:34-39) and the helplessness of idols is described in Psalms 115:4-8 and 135:15-18.<\/p>\n<p>The northern and southern kingdoms of Israel went into captivity because they forsook God and served idols. The Jews were well aware that idolatry had brought them into captivity, and during their time in Babylon, they developed an abhorrence to idols that has characterized Judaism to this very day.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The fullest discussion in the NT on idolatry <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatreia<\/span><em>)<\/em> and the idolworshiper <em>(<\/em><span class=\"greek\" lang=\"el\">eidololatres<\/span><em>)<\/em> is found in Paul’s First Epistle to the Corinthians. In an earlier (no longer extant) epistle, Paul had told the Corinthians not to associate with those who called themselves believers but were still idol worshipers (1 Cor 5:9-11). After that letter the Corinthians must have asked Paul for clarification on this matter. Thus, in this epistle Paul provides a response to their question; the “idol worshiper” is mentioned in 5:10-11, 6:9, 10:7, and “idolatry” is spoken of in 10:14.<\/p>\n<p>The terms, “idolatry” and “idol worshiper,” are related to two other expressions: (1) “idol” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolon<\/span><em>),<\/em> found in 1 Corinthians 8:4; 10:19; 12:2; and (2) “food sacrificed to idols” <em>(<\/em><span class=\"greek\" lang=\"el\">eidolothutos<\/span><em>),<\/em> found in 1 Corinthians 8:1, 4, 7; 10:19. The kind of idolatry that Paul condemns is that which involved Christians offering sacrifices to idols and then partaking of the food that had been sacrificed to them. The participants are called idol worshipers because their involvement in idolatrous sacrifices was perceived as having fellowship with demons. Paul strictly prohibited the eating of sacrificial food at the popular temples in the presence of idol-demons. As such, he shared the same view about idols as most Jews in his day. For the Jews, idols and heathen deities were identical. (See 1 Thes 1:9, where Paul contrasts “idols” with “the living and <em>true<\/em> God.”) To Paul, idols in and of themselves were nothing (1 Cor 8:4); behind the idol, however, was a demon (10:20).<\/p>\n<p>The eating of sacrificial food at the cultic meals in pagan temples was censured by Paul because it was understood that the participants thereby became united to demons (see 1 Cor 10:19-21). However, Paul had no problem with those who purchased food that had been left over from these events and that was later sold in the marketplace. In his judgment, if they ate it at home, they were not participating in idolatry. They could eat this food with a good conscience—unless, of course, in doing so they would be the means of destroying a weaker believer. For the sake of such believers, one should abstain. This was a matter of conscience (10:25-29). But going to pagan festivities and eating meals offered to idols was not permitted in any form.<\/p>\n<p>The Corinthians had participated in these meals regularly before they became Christians and apparently had continued to do so after their conversion. In Corinth such meals were the regular practice both at national festivals and private celebrations. The “gods” (whom Paul considered “demons”) were thought to be present at these events because the sacrifices were made to them. Thus, to participate in these events was to join oneself to demons and thereby become an idol worshiper. The ancient Israelites had been carried away into idolatry by their pagan neighbors on several occasions when they were enticed to participate in these pagan celebrations (e.g., Nm 25; cf. Ex 32:6). The festivities involved all sorts of licentiousness. In 1 Corinthians 10, Paul referred to this apostasy of the Israelites and used it as a negative example. Because the Israelites became involved in pagan festivities, they were carried away into idolatry and fornication, which incited God’s wrath and brought destruction.<\/p>\n<p>In other Pauline Epistles, idolatry is mentioned but not with the kind of definition and extended discussion that is found in 1 Corinthians. Nonetheless, Paul speaks out against actual idolatry and what we might call figurative idolatry (i.e., idolatry in the sense of desiring something above God).<\/p>\n<p>In Romans 1:18-32 sexual licentiousness and other sins are ultimately traced to idolatry. The Gentiles, who should have known that God existed, as evidenced in creation and conscience, abandoned the immortal, invisible God in exchange for mortal, visible images (i.e., idols). Because of this abandonment, God gave them over to do the filthy things their hearts desired (Rom 1:24). Thus, idolatry is included in Paul’s list of what he calls “the works of the flesh” (see Gal 5:19-20). And those who are idol worshipers are included in the catalog of all those evil people who will not inherit the kingdom of God (see 1 Cor 6:9).<\/p>\n<p>In Ephesians 5:5 Paul again includes idolaters among those who will not inherit the kingdom of God. However, such idolaters are not just those who go to pagan temples and worship idols; they are those who are greedy or covetous. According to superior manuscript evidence, the verse reads, “No fornicator or impure person or greedy person, which is the same as an idolater, has any inheritance in the kingdom of Christ and of God.” The point seems to be that the greedy, covetous person who makes his desires his god is much the same as an idolater. Thus, covetousness and idolatry are made synonymous. The parallel passage, Colossians 3:5, makes this explicit, which literally says covetousness is idolatry.<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Gods and Goddesses; Grove; High Place.<\/p>","summary_ro":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","summary_en":"IDOLS, IDOLATRY Man-made images or natural representations worshiped as deities; anything receiving worship other than the one true God. Idolatry is the spiritual worship of an idol. Many idolaters literally serve idols: in ancient Egypt statues of gods were regularly and ritually clothed and fed. Some concept of the worship of a false god, Baal, is given in the account of the contest on Mt Carmel: the priests of Baal cried aloud, they “limped” (rsv) around the altar, they cut themselves with...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58340,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:5","title_en":"Study Note: Coloseni 3:5","content_ro":"<p><strong>3:5<\/strong> <em>So put to death:<\/em> Our death to this life (3:3) must be made real in the way that we live day by day. • <em>a greedy person is an idolater:<\/em> Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.<\/p>","content_en":"<p><strong>3:5<\/strong> <em>So put to death:<\/em> Our death to this life (3:3) must be made real in the way that we live day by day. • <em>a greedy person is an idolater:<\/em> Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.<\/p>","summary_ro":"3:5 So put to death: Our death to this life (3:3) must be made real in the way that we live day by day. • a greedy person is an idolater: Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.","summary_en":"3:5 So put to death: Our death to this life (3:3) must be made real in the way that we live day by day. • a greedy person is an idolater: Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85966,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:5","title_en":"Study Note: Coloseni 3:5","content_ro":"<p><strong>3:5<\/strong> <em>So put to death:<\/em> Our death to this life (3:3) must be made real in the way that we live day by day. • <em>a greedy person is an idolater:<\/em> Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.<\/p>","content_en":"<p><strong>3:5<\/strong> <em>So put to death:<\/em> Our death to this life (3:3) must be made real in the way that we live day by day. • <em>a greedy person is an idolater:<\/em> Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.<\/p>","summary_ro":"3:5 So put to death: Our death to this life (3:3) must be made real in the way that we live day by day. • a greedy person is an idolater: Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.","summary_en":"3:5 So put to death: Our death to this life (3:3) must be made real in the way that we live day by day. • a greedy person is an idolater: Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113592,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:5","title_en":"Study Note: Coloseni 3:5","content_ro":"<p><strong>3:5<\/strong> <em>So put to death:<\/em> Our death to this life (3:3) must be made real in the way that we live day by day. • <em>a greedy person is an idolater:<\/em> Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.<\/p>","content_en":"<p><strong>3:5<\/strong> <em>So put to death:<\/em> Our death to this life (3:3) must be made real in the way that we live day by day. • <em>a greedy person is an idolater:<\/em> Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.<\/p>","summary_ro":"3:5 So put to death: Our death to this life (3:3) must be made real in the way that we live day by day. • a greedy person is an idolater: Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.","summary_en":"3:5 So put to death: Our death to this life (3:3) must be made real in the way that we live day by day. • a greedy person is an idolater: Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141218,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:5","title_en":"Study Note: Coloseni 3:5","content_ro":"<p><strong>3:5<\/strong> <em>So put to death:<\/em> Our death to this life (3:3) must be made real in the way that we live day by day. • <em>a greedy person is an idolater:<\/em> Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.<\/p>","content_en":"<p><strong>3:5<\/strong> <em>So put to death:<\/em> Our death to this life (3:3) must be made real in the way that we live day by day. • <em>a greedy person is an idolater:<\/em> Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.<\/p>","summary_ro":"3:5 So put to death: Our death to this life (3:3) must be made real in the way that we live day by day. • a greedy person is an idolater: Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.","summary_en":"3:5 So put to death: Our death to this life (3:3) must be made real in the way that we live day by day. • a greedy person is an idolater: Greedy people pursue the objects of their greed—money, sex, power, possessions—in the place of God, with the hope of finding satisfaction in those things.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61176,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complete Destruction","title_en":"Complete Destruction","content_ro":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","content_en":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","summary_ro":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","summary_en":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62103,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purity and Identity","title_en":"Purity and Identity","content_ro":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","content_en":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","summary_ro":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","summary_en":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66946,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88802,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complete Destruction","title_en":"Complete Destruction","content_ro":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","content_en":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","summary_ro":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","summary_en":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89729,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purity and Identity","title_en":"Purity and Identity","content_ro":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","content_en":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","summary_ro":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","summary_en":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94572,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116428,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complete Destruction","title_en":"Complete Destruction","content_ro":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","content_en":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","summary_ro":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","summary_en":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117355,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purity and Identity","title_en":"Purity and Identity","content_ro":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","content_en":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","summary_ro":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","summary_en":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122198,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144054,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Complete Destruction","title_en":"Complete Destruction","content_ro":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","content_en":"<h3>Complete Destruction<\/h3>\n<p>God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word <span class=\"hebrew\" lang=\"he\">kharam<\/span> (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19).<\/p>\n<p>Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6; 13:12-18). In 1 Samuel 15:3, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3).<\/p>\n<p>God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13; Col 3:5). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20; 1 Jn 2:9-17). God will mete out judgment according to his justice and in his time (Rom 12:19; 2 Thes 1:6-10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 22:20; Lev 27:28-29; Num 21:2-3; Deut 7:1-6, 26; 13:12-18; Josh 6:17-19; 7:11-26; 1 Sam 15:3; 1 Kgs 20:42; Isa 43:26-28<\/p>","summary_ro":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","summary_en":"Complete Destruction God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16; Deut 25:17-19). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3; Josh 6:17-18) or by giving it as an offering (see Lev 27:28-29; Josh 6:19). Complete destruction was called for in cases where those to be destroyed had committed a severe offense a...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144981,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Purity and Identity","title_en":"Purity and Identity","content_ro":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","content_en":"<h3>Purity and Identity<\/h3>\n<p>God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23).<\/p>\n<p>When Ezra wrote to the Jews who had returned to Jerusalem, one of his main purposes was to remind them of their need to remain pure in their beliefs and commitments. After arriving in Jerusalem, Ezra found that the people had intermarried with pagan foreigners, even though doing so was not permitted in God’s law (see Deut 7:3-4; Josh 23:12-13). As a result, their identity as God’s holy nation was in danger of disintegrating once again (Ezra 9:1-2).<\/p>\n<p>To impress on his readers the need for separation from these foreigners, Ezra recounts how those who first returned to Jerusalem refused to cooperate with the pagan people living around them (4:1-5). These people claimed to worship the same God, but they actually worshiped several gods in addition to Israel’s God. If the Jews had joined with these people, they soon would have compromised their beliefs and become ungodly, just as Israel had done before the Exile (see Exod 34:15-16; 1 Kgs 11:1-5; 2 Kgs 16:3). Those early leaders of the Jews in Judea understood the danger of accommodating these foreigners. They learned from their ancestors’ experience and refused to compromise the purity of their faith for the sake of peace. They carefully followed God’s instructions in everything they did (Ezra 3:2, 9; 6:18). If they were going to identify themselves as “the servants of the God of heaven and earth” (5:11), they would need to please and serve him and no other gods.<\/p>\n<p>Believers today are identified as God’s holy people (1 Pet 2:9), a title that speaks of purity. Paul admonished the Corinthians to refrain from marrying unbelievers—for Christ and Satan have no fellowship (2 Cor 6:14-15). Righteousness and unrighteousness do not mix. The people of God must dissociate themselves from all behavior that defiles, instead clothing themselves with attitudes and actions that befit their holy status (Col 3:5-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 27:46–28:5; Exod 19:4-6; 34:15-16; Lev 19:2; Deut 7:3-4; Josh 23:12-13; 1 Kgs 11:1-5; Ezra 4:1-5; 5:11; 9:1–10:11; Mal 2:15; 1 Cor 6:15-20; 2 Cor 6:14-18; 2 Tim 2:21-22; 1 Pet 2:9-10<\/p>","summary_ro":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","summary_en":"Purity and Identity God is holy, and he made a covenant with Israel to establish a holy nation (Exod 19:4-6; Lev 19:2). Israel’s identity as God’s people required purity in worship and in social relationships. God knew that if his people mingled with their pagan neighbors, they would be drawn into their detestable worship practices (see Num 25:1-9). Their failure to maintain purity and their assimilation to the surrounding cultures ultimately led to their destruction and exile (2 Kgs 17:5-23)...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149824,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness and Sexual Purity","title_en":"Holiness and Sexual Purity","content_ro":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","content_en":"<h3>Holiness and Sexual Purity<\/h3>\n<p>The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that connected sexuality to their holiness (see, e.g., Lev 18:1-30). The sexual purity of God’s people would be seriously tested in the land of Canaan where illicit sexual practice abounded. Over and over again, the Israelites would fail to live up to God’s standards for sexual purity.<\/p>\n<p>The believers to whom Paul wrote likewise found themselves living in environments where illicit sexual activity was commonplace. In contrast to the so-called sexual freedom of the Greco-Roman world, the sexual life of God’s people was to be characterized by faithfulness and purity (1 Thes 4:3-8). Sexual relationships are to be restricted to marriage alone (1 Cor 7:1-9, 36-37).<\/p>\n<p>God has made Christians holy by the work of his Holy Spirit (1 Cor 6:11; 2 Thes 2:13). They are therefore called to live as his own holy people (1 Cor 1:2). God has given them everything they need to live a holy life in this world (2 Pet 1:3-4). As a result, their way of life is to be distinctly different from that of the unholy world around them. Every part of their life is to reflect the transforming work of the Holy Spirit (Rom 12:2).<\/p>\n<p>It is inappropriate for anyone who is united to Christ to have sexual relations with anyone outside of marriage. Such relations violate the Christian’s body, which has become a sanctuary of the living God and therefore belongs to God (1 Cor 6:12-20).<\/p>\n<p>Though homosexual activity was accepted in Greco-Roman culture, it is condemned throughout the Bible. In both the Old Testament and the New Testament, homosexual activity is viewed as a perversion of God’s intentions for men and women (Lev 18:22; 20:13; Rom 1:25-27; 1 Cor 6:9-11; 1 Tim 1:8-11).<\/p>\n<p>Paul strongly warns that those who freely give themselves to illicit sexual relations, whether homosexual or heterosexual, will not inherit the Kingdom of God but will suffer God’s judgment (1 Cor 6:9-10; Gal 5:19-21; Col 3:5-6; see also 2 Pet 2:1–3:13). As with all sin, though, forgiveness and cleansing are available for those who turn to Christ with faith and repentance (Acts 2:38; Rom 3:21-26; see 1 Cor 6:11). In every way, God’s people are to live in holiness and godliness (see 2 Pet 3:11-13), in accord with the desires of their Creator and Judge.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:18-25; Lev 18:1-30; 20:10-24; Rom 12:1-2; 1 Cor 1:2; 6:9-20; 7:1-9, 14; Gal 5:16-24; Col 3:1-6; 1 Thes 4:3-8; 1 Pet 1:13-16; 2 Pet 1:3-4<\/p>","summary_ro":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","summary_en":"Holiness and Sexual Purity The Bible emphasizes the importance of being holy in our sexual relations. God created humanity as sexual beings, and the first command that he gave Adam and Eve was to “be fruitful and multiply” (Gen 1:28). But after sin entered the world, the good that God had created—including sex—became prone to distortion, and the pages of Scripture are filled with examples of sexual sin. God’s people were called to holiness, and the Israelites were given numerous commands that...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":40332,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Relationship between Ephesians and Colossians","title_en":"The Relationship between Ephesians and Colossians","content_ro":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","content_en":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","summary_ro":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","summary_en":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58341,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:6","title_en":"Study Note: Coloseni 3:6","content_ro":"<p><strong>3:6<\/strong> <em>coming:<\/em> Some manuscripts read <em>coming on all who disobey him.<\/em> In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.<\/p>","content_en":"<p><strong>3:6<\/strong> <em>coming:<\/em> Some manuscripts read <em>coming on all who disobey him.<\/em> In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.<\/p>","summary_ro":"3:6 coming: Some manuscripts read coming on all who disobey him. In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.","summary_en":"3:6 coming: Some manuscripts read coming on all who disobey him. In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85967,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:6","title_en":"Study Note: Coloseni 3:6","content_ro":"<p><strong>3:6<\/strong> <em>coming:<\/em> Some manuscripts read <em>coming on all who disobey him.<\/em> In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.<\/p>","content_en":"<p><strong>3:6<\/strong> <em>coming:<\/em> Some manuscripts read <em>coming on all who disobey him.<\/em> In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.<\/p>","summary_ro":"3:6 coming: Some manuscripts read coming on all who disobey him. In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.","summary_en":"3:6 coming: Some manuscripts read coming on all who disobey him. In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113593,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:6","title_en":"Study Note: Coloseni 3:6","content_ro":"<p><strong>3:6<\/strong> <em>coming:<\/em> Some manuscripts read <em>coming on all who disobey him.<\/em> In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.<\/p>","content_en":"<p><strong>3:6<\/strong> <em>coming:<\/em> Some manuscripts read <em>coming on all who disobey him.<\/em> In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.<\/p>","summary_ro":"3:6 coming: Some manuscripts read coming on all who disobey him. In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.","summary_en":"3:6 coming: Some manuscripts read coming on all who disobey him. In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141219,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:6","title_en":"Study Note: Coloseni 3:6","content_ro":"<p><strong>3:6<\/strong> <em>coming:<\/em> Some manuscripts read <em>coming on all who disobey him.<\/em> In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.<\/p>","content_en":"<p><strong>3:6<\/strong> <em>coming:<\/em> Some manuscripts read <em>coming on all who disobey him.<\/em> In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.<\/p>","summary_ro":"3:6 coming: Some manuscripts read coming on all who disobey him. In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.","summary_en":"3:6 coming: Some manuscripts read coming on all who disobey him. In the Greek text, these words occur verbatim in Eph 5:6, so it is possible that an early scribe added them here, either intentionally or accidentally.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65593,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93219,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120845,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148471,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Day Is Coming","title_en":"The Day Is Coming","content_ro":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","content_en":"<h3>The Day Is Coming<\/h3>\n<p>Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written.<\/p>\n<p>The second event that Jesus predicted was the destruction of Jerusalem in <span>AD<\/span> 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community must continue to live in faithful watchfulness after this event for the Son of God’s return in glory, which might be soon (Mark 13:34-37).<\/p>\n<p>The third event that Jesus predicted was his own future return (Matt 23:39; 24:3, 29-31, 24:36–25:46; Mark 8:38; 13:24-27, 32-37; Luke 21:25-36; John 14:1-3). References to Jesus’ return can be found throughout the New Testament (see, e.g., 1 Cor 1:7-8; 3:13; 5:5; 2 Cor 1:14; Phil 1:6, 10; 2:16; 1 Thes 5:1-11; 2 Thes 2:2; 2 Tim 1:12, 18; 4:1, 8).<\/p>\n<p>When Jesus returns, the promises about God’s Kingdom will be completely fulfilled. Jesus will bring judgment and destruction for Satan and his angels (Rom 16:20; 2 Thes 2:3-12). Unbelievers will also experience eternal judgment (Matt 13:40-42; 25:31-46; Luke 6:24-26; 16:19-31; Acts 10:42; Eph 5:6; Col 3:6; Heb 10:25; 2 Pet 3:7; Jude 1:6; Rev 1:7; 6:14, 17). Meanwhile, the faithful will be resurrected to experience the joy of eternal life (1 Thes 4:13-18). God will gather his chosen people for salvation (Mark 13:27; Heb 1:14; 9:27-28), grace (1 Pet 1:13), and glory (1 Thes 2:12; 2 Thes 2:14; 1 Pet 1:7; 5:1, 4). He will give his people a priceless inheritance (1 Pet 1:4) and new eternal bodies (1 Cor 15:35-57; Phil 3:21; 1 Thes 4:13-18). All of creation will also be rescued from its curse (Gen 3:17-18) and be transformed (Rom 8:20-23; 2 Pet 3:12-13; Rev 21:1–22:5). Sorrow, tears, mourning, and death will no longer exist (Rev 21:4). Those who have had faith during this life will see God (Matt 5:8; Rev 22:3).<\/p>\n<p>In light of these promises, believers in Jesus are to prayerfully await his return (Matt 6:10; Rev 22:20). We should not speculate on dates for his coming (Mark 13:32; Acts 1:7), but should live in a way that is honorable (1 Jn 2:28) and be prepared (Matt 24:36–25:30; 1 Thes 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 5:8; 6:10; 13:41-42; 23:39; 24:3–25:46; Mark 8:38; 13:1-37; 14:25; Luke 6:24-26; 16:19-31; 19:41-44; 21:5-36; John 14:1-3; Acts 1:6-7; 10:42; Rom 8:20-23; 16:20; 1 Cor 1:7-8; 15:35-58; 2 Cor 1:14; Phil 1:6, 10; 2:16; 3:21; 1 Thes 4:13-18; 2 Thes 2:2-14; 2 Tim 4:1-8; Titus 2:11-13; Heb 9:28; 10:25, 37; 1 Pet 1:7, 13; 5:1-4; 2 Pet 3:7-13; 1 Jn 2:28; Rev 1:7; 6:15-17; 21:1–22:7; 22:12, 20<\/p>","summary_ro":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","summary_en":"The Day Is Coming Jesus predicted three future events in the synoptic Gospels. One was his own death and resurrection (Mark 8:31; 9:31; 10:33-34); this was a past event when the Gospels were written. The second event that Jesus predicted was the destruction of Jerusalem in AD 70 (Matt 24:1-28; 13:1-23; Luke 19:41-44; 21:5-24). This event was probably about to happen when Mark wrote his Gospel (see Mark Book Introduction, “Date”). It would not signify the very end, so the Christian community m...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":1666,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anger","title_en":"Anger","content_ro":"<h3>ANGER<\/h3>\n<p>The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (<span>nlt<\/span>), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, <span>nlt<\/span>)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitterness, wrath, malice, and slander, as attitudes that Christians must rid themselves of once and for all. In his list of attributes for a bishop or pastor of a church, the apostle Paul said that a Christian leader should not be prone to anger, that is, easily provoked (Ti 1:7).<\/p>\n<p>The Bible recognizes that humans get angry; it does not condemn the anger in and of itself but what often happens as the result. Humans have a habit of letting their anger get the best of them, causing them to sin. That is why the apostle Paul said, “Don’t sin by letting anger gain control over you” (Eph 4:26, <span>nlt<\/span>). The longer a person allows anger to continue, the greater the danger that it will develop sinful qualities, giving Satan a foothold (see Eph 4:27).<\/p>\n<p>Anger of a good sort is also spoken of in the Bible. “Righteous indignation” refers to the extreme displeasure of a holy heart unable to tolerate sin of any kind. The anger of God contains this element: man should be good, yet he sins—and God is angry “because they forsook the covenant of the Lord, the God of their fathers, which he made with them when he brought them out of the land of Egypt, and went and served other gods and worshiped them, gods whom they had not known and whom he had not allotted to them” (Dt 29:25-26, <span>rsv<\/span>). It was in that sense also that Moses’ anger burned on Mt Sinai and caused him to smash the tablets of the covenant on the ground when he saw the golden calf and Israel’s idolatry (Ex 32:19).<\/p>\n<p>In the NT, Mark says that Jesus looked with anger at the Pharisees, who were hoping to catch him breaking their law (Mk 3:5). Jesus’ anger was also shown in his cleansing of the temple (Jn 2:13-22); it should have been a place of prayer but was being used as a place of business. So Jesus “entered the Temple and began to drive out the merchants and their customers. He knocked over the tables of the money changers and the stalls of those selling doves” (Mt 21:12, <span>nlt<\/span>). His holy indignation was neither a weakness nor a sin. Such anger is an appropriate response to iniquity and injustice, especially when they are apparently unpunished.<\/p>","content_en":"<h3>ANGER<\/h3>\n<p>The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (<span>nlt<\/span>), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, <span>nlt<\/span>)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitterness, wrath, malice, and slander, as attitudes that Christians must rid themselves of once and for all. In his list of attributes for a bishop or pastor of a church, the apostle Paul said that a Christian leader should not be prone to anger, that is, easily provoked (Ti 1:7).<\/p>\n<p>The Bible recognizes that humans get angry; it does not condemn the anger in and of itself but what often happens as the result. Humans have a habit of letting their anger get the best of them, causing them to sin. That is why the apostle Paul said, “Don’t sin by letting anger gain control over you” (Eph 4:26, <span>nlt<\/span>). The longer a person allows anger to continue, the greater the danger that it will develop sinful qualities, giving Satan a foothold (see Eph 4:27).<\/p>\n<p>Anger of a good sort is also spoken of in the Bible. “Righteous indignation” refers to the extreme displeasure of a holy heart unable to tolerate sin of any kind. The anger of God contains this element: man should be good, yet he sins—and God is angry “because they forsook the covenant of the Lord, the God of their fathers, which he made with them when he brought them out of the land of Egypt, and went and served other gods and worshiped them, gods whom they had not known and whom he had not allotted to them” (Dt 29:25-26, <span>rsv<\/span>). It was in that sense also that Moses’ anger burned on Mt Sinai and caused him to smash the tablets of the covenant on the ground when he saw the golden calf and Israel’s idolatry (Ex 32:19).<\/p>\n<p>In the NT, Mark says that Jesus looked with anger at the Pharisees, who were hoping to catch him breaking their law (Mk 3:5). Jesus’ anger was also shown in his cleansing of the temple (Jn 2:13-22); it should have been a place of prayer but was being used as a place of business. So Jesus “entered the Temple and began to drive out the merchants and their customers. He knocked over the tables of the money changers and the stalls of those selling doves” (Mt 21:12, <span>nlt<\/span>). His holy indignation was neither a weakness nor a sin. Such anger is an appropriate response to iniquity and injustice, especially when they are apparently unpunished.<\/p>","summary_ro":"ANGER The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (nlt), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, nlt)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitternes...","summary_en":"ANGER The word normally used in the Bible to refer to rage, fury, and indignation. In most instances, anger is considered to be wrong. Psalm 37:8 (nlt), for example, commands: “Stop your anger! Turn from your rage!” Jesus paralleled anger with murder when he said, “If you are angry with someone, you are subject to judgment!” (Mt 5:22, nlt)—just as if the person had actually committed the murder he felt in his angry heart. Ephesians 4:31 and Colossians 3:8 both list anger, along with bitternes...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40313,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Relationship between Ephesians and Colossians","title_en":"The Relationship between Ephesians and Colossians","content_ro":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","content_en":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","summary_ro":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","summary_en":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58342,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:8","title_en":"Study Note: Coloseni 3:8","content_ro":"<p><strong>3:8<\/strong> <em>get rid of<\/em> (literally <em>take off<\/em>): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).<\/p>","content_en":"<p><strong>3:8<\/strong> <em>get rid of<\/em> (literally <em>take off<\/em>): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).<\/p>","summary_ro":"3:8 get rid of (literally take off): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).","summary_en":"3:8 get rid of (literally take off): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85968,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:8","title_en":"Study Note: Coloseni 3:8","content_ro":"<p><strong>3:8<\/strong> <em>get rid of<\/em> (literally <em>take off<\/em>): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).<\/p>","content_en":"<p><strong>3:8<\/strong> <em>get rid of<\/em> (literally <em>take off<\/em>): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).<\/p>","summary_ro":"3:8 get rid of (literally take off): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).","summary_en":"3:8 get rid of (literally take off): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113594,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:8","title_en":"Study Note: Coloseni 3:8","content_ro":"<p><strong>3:8<\/strong> <em>get rid of<\/em> (literally <em>take off<\/em>): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).<\/p>","content_en":"<p><strong>3:8<\/strong> <em>get rid of<\/em> (literally <em>take off<\/em>): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).<\/p>","summary_ro":"3:8 get rid of (literally take off): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).","summary_en":"3:8 get rid of (literally take off): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141220,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:8","title_en":"Study Note: Coloseni 3:8","content_ro":"<p><strong>3:8<\/strong> <em>get rid of<\/em> (literally <em>take off<\/em>): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).<\/p>","content_en":"<p><strong>3:8<\/strong> <em>get rid of<\/em> (literally <em>take off<\/em>): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).<\/p>","summary_ro":"3:8 get rid of (literally take off): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).","summary_en":"3:8 get rid of (literally take off): Taking off clothes is a metaphor for ridding our lives of practices that interfere with our walk with the Lord (see Rom 13:12; Eph 4:22, 25; Heb 12:1; Jas 1:21; 1 Pet 2:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":552,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adam (Person)","title_en":"Adam (Person)","content_ro":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","content_en":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","summary_ro":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","summary_en":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":24195,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Old and New Man","title_en":"Old and New Man","content_ro":"<h3>MAN, Old and New<\/h3>\n<p>Biblical terms used to describe the state of man in relation to Christ. Human beings are created in the image of God and are made to have fellowship with him (Gn 1:26-27). God made known to Adam and Eve his will in a specific situation (2:15-17), yet they used the freedom of their will to disobey God’s command (3:1-7). So the human race is dead in sin (Rom 5:12-21; Eph 2:1-3). The sin of Adam and Eve has been passed on to all humanity (original sin). Born with the tendency toward sin (Ps 51:5), as soon as the age of moral responsibility is reached, individuals begin to commit their own sins. Paul uses the term “old man” to refer to this condition. The old man can keep certain parts of the law and do various good things. But no old man can ever do enough good things to earn his own salvation. The old man must be made into a new man or he will suffer the consequences of his sin. Only God can bring about that radical change. Human beings can only accept by faith God’s gracious gift.<\/p>\n<p>David, in Psalm 51, cries out for God to take away the guilt of his sins. In verse 10 he pleads, “Create in me a clean heart, O God, and put a new and right spirit within me” (<span>rsv<\/span>). God promises in Ezekiel 11:19, 18:31, and 36:26 to give repentant sinners a new heart and a new spirit. In Romans 6:5-11 Paul shows how the old nature has been crucified with Christ, so he can conclude, “So you also must consider yourselves dead to sin and alive to God in Christ Jesus” (6:11). In Ephesians 4:22-24 and Colossians 3:9-10 he shows the believer that he has put off the old man and put on the new man. Jesus speaks of this radical transformation as being born anew—not a second physical birth, as Nicodemus thought, but a spiritual birth (Jn 3:6). Only the grace of God can change the old man into the new man. The old man accepts God’s gracious gift by faith, but even that faith is a gift of God (Eph 2:8). The new man becomes a child of God. He does not immediately become perfect. He must fight against sin throughout this life as he strives to come closer and closer to the ideal of perfect holiness. He will attain that perfection only in the resurrection to come (1 Cor 15:42-45), when all things are made new (Rv 21:5).<\/p>\n<p><em>See also<\/em> Adam (Person); Man; Man, Natural; Regeneration.<\/p>","content_en":"<h3>MAN, Old and New<\/h3>\n<p>Biblical terms used to describe the state of man in relation to Christ. Human beings are created in the image of God and are made to have fellowship with him (Gn 1:26-27). God made known to Adam and Eve his will in a specific situation (2:15-17), yet they used the freedom of their will to disobey God’s command (3:1-7). So the human race is dead in sin (Rom 5:12-21; Eph 2:1-3). The sin of Adam and Eve has been passed on to all humanity (original sin). Born with the tendency toward sin (Ps 51:5), as soon as the age of moral responsibility is reached, individuals begin to commit their own sins. Paul uses the term “old man” to refer to this condition. The old man can keep certain parts of the law and do various good things. But no old man can ever do enough good things to earn his own salvation. The old man must be made into a new man or he will suffer the consequences of his sin. Only God can bring about that radical change. Human beings can only accept by faith God’s gracious gift.<\/p>\n<p>David, in Psalm 51, cries out for God to take away the guilt of his sins. In verse 10 he pleads, “Create in me a clean heart, O God, and put a new and right spirit within me” (<span>rsv<\/span>). God promises in Ezekiel 11:19, 18:31, and 36:26 to give repentant sinners a new heart and a new spirit. In Romans 6:5-11 Paul shows how the old nature has been crucified with Christ, so he can conclude, “So you also must consider yourselves dead to sin and alive to God in Christ Jesus” (6:11). In Ephesians 4:22-24 and Colossians 3:9-10 he shows the believer that he has put off the old man and put on the new man. Jesus speaks of this radical transformation as being born anew—not a second physical birth, as Nicodemus thought, but a spiritual birth (Jn 3:6). Only the grace of God can change the old man into the new man. The old man accepts God’s gracious gift by faith, but even that faith is a gift of God (Eph 2:8). The new man becomes a child of God. He does not immediately become perfect. He must fight against sin throughout this life as he strives to come closer and closer to the ideal of perfect holiness. He will attain that perfection only in the resurrection to come (1 Cor 15:42-45), when all things are made new (Rv 21:5).<\/p>\n<p><em>See also<\/em> Adam (Person); Man; Man, Natural; Regeneration.<\/p>","summary_ro":"MAN, Old and New Biblical terms used to describe the state of man in relation to Christ. Human beings are created in the image of God and are made to have fellowship with him (Gn 1:26-27). God made known to Adam and Eve his will in a specific situation (2:15-17), yet they used the freedom of their will to disobey God’s command (3:1-7). So the human race is dead in sin (Rom 5:12-21; Eph 2:1-3). The sin of Adam and Eve has been passed on to all humanity (original sin). Born with the tendency to...","summary_en":"MAN, Old and New Biblical terms used to describe the state of man in relation to Christ. Human beings are created in the image of God and are made to have fellowship with him (Gn 1:26-27). God made known to Adam and Eve his will in a specific situation (2:15-17), yet they used the freedom of their will to disobey God’s command (3:1-7). So the human race is dead in sin (Rom 5:12-21; Eph 2:1-3). The sin of Adam and Eve has been passed on to all humanity (original sin). Born with the tendency to...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58343,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:9","title_en":"Study Note: Coloseni 3:9","content_ro":"<p><strong>3:9-10<\/strong> <em>your old sinful nature . . . your new nature:<\/em> Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.<\/p>","content_en":"<p><strong>3:9-10<\/strong> <em>your old sinful nature . . . your new nature:<\/em> Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.<\/p>","summary_ro":"3:9-10 your old sinful nature . . . your new nature: Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.","summary_en":"3:9-10 your old sinful nature . . . your new nature: Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85969,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:9","title_en":"Study Note: Coloseni 3:9","content_ro":"<p><strong>3:9-10<\/strong> <em>your old sinful nature . . . your new nature:<\/em> Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.<\/p>","content_en":"<p><strong>3:9-10<\/strong> <em>your old sinful nature . . . your new nature:<\/em> Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.<\/p>","summary_ro":"3:9-10 your old sinful nature . . . your new nature: Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.","summary_en":"3:9-10 your old sinful nature . . . your new nature: Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113595,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:9","title_en":"Study Note: Coloseni 3:9","content_ro":"<p><strong>3:9-10<\/strong> <em>your old sinful nature . . . your new nature:<\/em> Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.<\/p>","content_en":"<p><strong>3:9-10<\/strong> <em>your old sinful nature . . . your new nature:<\/em> Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.<\/p>","summary_ro":"3:9-10 your old sinful nature . . . your new nature: Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.","summary_en":"3:9-10 your old sinful nature . . . your new nature: Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141221,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:9","title_en":"Study Note: Coloseni 3:9","content_ro":"<p><strong>3:9-10<\/strong> <em>your old sinful nature . . . your new nature:<\/em> Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.<\/p>","content_en":"<p><strong>3:9-10<\/strong> <em>your old sinful nature . . . your new nature:<\/em> Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.<\/p>","summary_ro":"3:9-10 your old sinful nature . . . your new nature: Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.","summary_en":"3:9-10 your old sinful nature . . . your new nature: Paul contrasts old and new identities (see also Rom 5:12-21; 6:6; Eph 4:22-24). Believers strip off their old life and put on Christ’s new life, allowing him to be Lord and to guide the way they live.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67442,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Legalism","title_en":"Legalism","content_ro":"<h3>Legalism<\/h3>\n<p>The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find themselves. Their motivation was often a positive desire not to transgress any of God’s laws. As Jesus often pointed out, however, the rules developed by religious leaders sometimes became obstacles to obeying God’s instructions (Mark 7:1-15). Furthermore, many Jews thought that following the law would automatically endear them to God.<\/p>\n<p>Paul frequently confronted this kind of problematic legalism in the early churches. For example, in Colosse, false teachers, influenced by Jewish beliefs, were insisting that Christians follow certain rules as a way of expressing their faith (Colossians 2:16-23). Paul criticized this in light of faith in Christ. As the culmination of all God’s plans and purposes, Christ is the center of all true piety.<\/p>\n<p>This does not mean that rules for conduct are inherently bad. Some rules, such as the prohibition on lying (Col 3:9), clearly manifest an aspect of Christ’s character. Paul also had no problem with individual Christians imposing rules on themselves that they think are conducive to their own growth in Christ (cp. Rom 14:5; 1 Cor 8). But they must not require others to obey these self-imposed rules.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 23:13-33; Mark 7:1-15; Gal 2:14-21; Col 2:16-23<\/p>","content_en":"<h3>Legalism<\/h3>\n<p>The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find themselves. Their motivation was often a positive desire not to transgress any of God’s laws. As Jesus often pointed out, however, the rules developed by religious leaders sometimes became obstacles to obeying God’s instructions (Mark 7:1-15). Furthermore, many Jews thought that following the law would automatically endear them to God.<\/p>\n<p>Paul frequently confronted this kind of problematic legalism in the early churches. For example, in Colosse, false teachers, influenced by Jewish beliefs, were insisting that Christians follow certain rules as a way of expressing their faith (Colossians 2:16-23). Paul criticized this in light of faith in Christ. As the culmination of all God’s plans and purposes, Christ is the center of all true piety.<\/p>\n<p>This does not mean that rules for conduct are inherently bad. Some rules, such as the prohibition on lying (Col 3:9), clearly manifest an aspect of Christ’s character. Paul also had no problem with individual Christians imposing rules on themselves that they think are conducive to their own growth in Christ (cp. Rom 14:5; 1 Cor 8). But they must not require others to obey these self-imposed rules.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 23:13-33; Mark 7:1-15; Gal 2:14-21; Col 2:16-23<\/p>","summary_ro":"Legalism The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find...","summary_en":"Legalism The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95068,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Legalism","title_en":"Legalism","content_ro":"<h3>Legalism<\/h3>\n<p>The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find themselves. Their motivation was often a positive desire not to transgress any of God’s laws. As Jesus often pointed out, however, the rules developed by religious leaders sometimes became obstacles to obeying God’s instructions (Mark 7:1-15). Furthermore, many Jews thought that following the law would automatically endear them to God.<\/p>\n<p>Paul frequently confronted this kind of problematic legalism in the early churches. For example, in Colosse, false teachers, influenced by Jewish beliefs, were insisting that Christians follow certain rules as a way of expressing their faith (Colossians 2:16-23). Paul criticized this in light of faith in Christ. As the culmination of all God’s plans and purposes, Christ is the center of all true piety.<\/p>\n<p>This does not mean that rules for conduct are inherently bad. Some rules, such as the prohibition on lying (Col 3:9), clearly manifest an aspect of Christ’s character. Paul also had no problem with individual Christians imposing rules on themselves that they think are conducive to their own growth in Christ (cp. Rom 14:5; 1 Cor 8). But they must not require others to obey these self-imposed rules.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 23:13-33; Mark 7:1-15; Gal 2:14-21; Col 2:16-23<\/p>","content_en":"<h3>Legalism<\/h3>\n<p>The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find themselves. Their motivation was often a positive desire not to transgress any of God’s laws. As Jesus often pointed out, however, the rules developed by religious leaders sometimes became obstacles to obeying God’s instructions (Mark 7:1-15). Furthermore, many Jews thought that following the law would automatically endear them to God.<\/p>\n<p>Paul frequently confronted this kind of problematic legalism in the early churches. For example, in Colosse, false teachers, influenced by Jewish beliefs, were insisting that Christians follow certain rules as a way of expressing their faith (Colossians 2:16-23). Paul criticized this in light of faith in Christ. As the culmination of all God’s plans and purposes, Christ is the center of all true piety.<\/p>\n<p>This does not mean that rules for conduct are inherently bad. Some rules, such as the prohibition on lying (Col 3:9), clearly manifest an aspect of Christ’s character. Paul also had no problem with individual Christians imposing rules on themselves that they think are conducive to their own growth in Christ (cp. Rom 14:5; 1 Cor 8). But they must not require others to obey these self-imposed rules.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 23:13-33; Mark 7:1-15; Gal 2:14-21; Col 2:16-23<\/p>","summary_ro":"Legalism The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find...","summary_en":"Legalism The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122694,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Legalism","title_en":"Legalism","content_ro":"<h3>Legalism<\/h3>\n<p>The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find themselves. Their motivation was often a positive desire not to transgress any of God’s laws. As Jesus often pointed out, however, the rules developed by religious leaders sometimes became obstacles to obeying God’s instructions (Mark 7:1-15). Furthermore, many Jews thought that following the law would automatically endear them to God.<\/p>\n<p>Paul frequently confronted this kind of problematic legalism in the early churches. For example, in Colosse, false teachers, influenced by Jewish beliefs, were insisting that Christians follow certain rules as a way of expressing their faith (Colossians 2:16-23). Paul criticized this in light of faith in Christ. As the culmination of all God’s plans and purposes, Christ is the center of all true piety.<\/p>\n<p>This does not mean that rules for conduct are inherently bad. Some rules, such as the prohibition on lying (Col 3:9), clearly manifest an aspect of Christ’s character. Paul also had no problem with individual Christians imposing rules on themselves that they think are conducive to their own growth in Christ (cp. Rom 14:5; 1 Cor 8). But they must not require others to obey these self-imposed rules.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 23:13-33; Mark 7:1-15; Gal 2:14-21; Col 2:16-23<\/p>","content_en":"<h3>Legalism<\/h3>\n<p>The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find themselves. Their motivation was often a positive desire not to transgress any of God’s laws. As Jesus often pointed out, however, the rules developed by religious leaders sometimes became obstacles to obeying God’s instructions (Mark 7:1-15). Furthermore, many Jews thought that following the law would automatically endear them to God.<\/p>\n<p>Paul frequently confronted this kind of problematic legalism in the early churches. For example, in Colosse, false teachers, influenced by Jewish beliefs, were insisting that Christians follow certain rules as a way of expressing their faith (Colossians 2:16-23). Paul criticized this in light of faith in Christ. As the culmination of all God’s plans and purposes, Christ is the center of all true piety.<\/p>\n<p>This does not mean that rules for conduct are inherently bad. Some rules, such as the prohibition on lying (Col 3:9), clearly manifest an aspect of Christ’s character. Paul also had no problem with individual Christians imposing rules on themselves that they think are conducive to their own growth in Christ (cp. Rom 14:5; 1 Cor 8). But they must not require others to obey these self-imposed rules.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 23:13-33; Mark 7:1-15; Gal 2:14-21; Col 2:16-23<\/p>","summary_ro":"Legalism The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find...","summary_en":"Legalism The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150320,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Legalism","title_en":"Legalism","content_ro":"<h3>Legalism<\/h3>\n<p>The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find themselves. Their motivation was often a positive desire not to transgress any of God’s laws. As Jesus often pointed out, however, the rules developed by religious leaders sometimes became obstacles to obeying God’s instructions (Mark 7:1-15). Furthermore, many Jews thought that following the law would automatically endear them to God.<\/p>\n<p>Paul frequently confronted this kind of problematic legalism in the early churches. For example, in Colosse, false teachers, influenced by Jewish beliefs, were insisting that Christians follow certain rules as a way of expressing their faith (Colossians 2:16-23). Paul criticized this in light of faith in Christ. As the culmination of all God’s plans and purposes, Christ is the center of all true piety.<\/p>\n<p>This does not mean that rules for conduct are inherently bad. Some rules, such as the prohibition on lying (Col 3:9), clearly manifest an aspect of Christ’s character. Paul also had no problem with individual Christians imposing rules on themselves that they think are conducive to their own growth in Christ (cp. Rom 14:5; 1 Cor 8). But they must not require others to obey these self-imposed rules.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 23:13-33; Mark 7:1-15; Gal 2:14-21; Col 2:16-23<\/p>","content_en":"<h3>Legalism<\/h3>\n<p>The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find themselves. Their motivation was often a positive desire not to transgress any of God’s laws. As Jesus often pointed out, however, the rules developed by religious leaders sometimes became obstacles to obeying God’s instructions (Mark 7:1-15). Furthermore, many Jews thought that following the law would automatically endear them to God.<\/p>\n<p>Paul frequently confronted this kind of problematic legalism in the early churches. For example, in Colosse, false teachers, influenced by Jewish beliefs, were insisting that Christians follow certain rules as a way of expressing their faith (Colossians 2:16-23). Paul criticized this in light of faith in Christ. As the culmination of all God’s plans and purposes, Christ is the center of all true piety.<\/p>\n<p>This does not mean that rules for conduct are inherently bad. Some rules, such as the prohibition on lying (Col 3:9), clearly manifest an aspect of Christ’s character. Paul also had no problem with individual Christians imposing rules on themselves that they think are conducive to their own growth in Christ (cp. Rom 14:5; 1 Cor 8). But they must not require others to obey these self-imposed rules.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Matt 23:13-33; Mark 7:1-15; Gal 2:14-21; Col 2:16-23<\/p>","summary_ro":"Legalism The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find...","summary_en":"Legalism The law was of critical importance for the Jewish people, and their understanding of religion was largely centered on the observance of rules and rituals. This was natural to them because God had given his law to the Jewish people as a mark of his favor upon them and as a way for them to ratify the covenant agreement he had made with them. However, many Jews added to the laws that God had given his people, trying to develop rules for virtually every situation in which they might find...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":14145,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Being and Attributes of God","title_en":"Being and Attributes of God","content_ro":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","content_en":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","summary_ro":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","summary_en":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17210,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Image of God","title_en":"Image of God","content_ro":"<h3>IMAGE OF GOD<\/h3>\n<p>Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God.<\/p>\n<p>Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT convey closely related shades of meaning, but the difference between them is no longer thought to be theologically significant.<\/p>\n<p>Because Genesis 2:7 states unambiguously that <em>man<\/em> became a living being, the Bible does not present the view that a previously living creature developed into a human, nor does it suggest that the image of God evolved from a lower form of life. The moment the man and woman became living creatures, they were the image of God. Both male and female share this likeness to God (Gn 1:27).<\/p>\n<p>Other passages that speak of people being created in the image of God are Genesis 5:1, 9:6, 1 Corinthians 11:7, and James 3:9. Ephesians 4:24 and Colossians 3:10 refer to humanity’s redemptive re-creation, but the passages are generally regarded as directly relevant for an understanding of mankind’s original likeness to God. Although explicit references to humans as expressing the image of God are comparatively infrequent in the Bible, the truth itself underlies the whole relation between God and humans and is therefore the presupposition of the entire biblical account.<\/p>\n<p>The affirmation in Genesis 1 that man and woman were made in the image of God is not made of any of the other living creatures. The animals, the fish, and the birds do not share this privilege. It is disputed whether the angels are in the image of God, but certain theologians so view them because they find the image to reside in moral righteousness. However, there is no explicit biblical statement to this effect.<\/p>\n<p>By virtue of his creation from the dust of the ground, mankind has an obvious kinship with the earth. It is not strange, therefore, that the body, both in its constitution and its functions, shows similarities with other earthly creatures. But humans are unique in every aspect of their existence; not some part of a human or some faculty of a human, but a human in his or her wholeness is the image of God. The biblical concept is not that the image is <em>in<\/em> man and woman, but that man and woman <em>are<\/em> the image of God.<\/p>\n<p>However, as man’s kinship with the earth is most clearly visible in his body, so the image of God is best seen when humans are viewed from the perspective of their spirituality. Theologians have sought at this point to enumerate those aspects of spirituality that define humans and set them apart from the animal creation. The image of God is then found to reside in some attribute or combination of attributes, such as rationality, will, freedom, responsibility, or the like. Contemporary theologians prefer not to enumerate attributes, and the Bible does not set forth the image of God in this way. Nevertheless, it is the personality of humans that separates them from the animals and is a reflection of the personality of God. The animals have their existence <em>from<\/em> God, but humans have their being <em>in<\/em> God, and they are his offspring (Acts 17:28-29).<\/p>\n<p>Another major aspect of the image of God doctrine is developed from Ephesians 4:24 and Colossians 3:10. These verses describe the re-creation of the believers in the likeness of God—in righteousness, holiness of the truth, and true knowledge. In other words, Paul declares that the redeemed are re-created into the image of God as they are transformed into the image of Christ, who bears the untainted image of God. Just as the fall into sin was not without its effect on the image of God, so also redemption from sin affects humans as the image of God. Ephesians and Colossians speak of renewal in the image of God the Creator, but other texts become even more specific in view of the mediatorial office of Christ.<\/p>\n<p>Jesus Christ is preeminently the image of God (2 Cor 4:4; Col 1:15; Heb 1:3). Frequently this is understood exclusively as a reference to the deity of Christ. To see Christ is to see the Father (Jn 14:9). However, in the passages cited, it is the incarnate Mediator, the last Adam, who is at least all that God intended the first Adam to be. Incarnation means that Jesus is truly human, and because he is truly human, he is truly the image of God.<\/p>\n<p>As the last Adam and the Mediator of the new covenant, Jesus brings his people into conformity with his own image, the image of the Son of God (Rom 8:29). He who became like his brethren, in the likeness of sinful flesh, destroys sin in order that his brethren might reflect his own glory. They are changed into the same image from glory to glory by the Spirit of the Lord (2 Cor 3:18). The believer is to “put on Christ” (Rom 13:14; Gal 3:27; cf. Eph 4:24; Col 3:10, “the new nature” in the image of God), an action also described as the formation of Christ in the believer (Gal 4:19).<\/p>\n<p>Conformity to the image of Jesus Christ is achieved through the process of sanctification that is ultimately completed at the resurrection. Only then is the body changed until it is fashioned like unto the glorious body of Christ (Phil 3:21). Restoration in the image of Christ carries beyond creation in the image of God, for the image of the earthly is then exchanged for the image of the heavenly (1 Cor 15:49).<\/p>\n<p><em>See also<\/em> Man; Woman.<\/p>","content_en":"<h3>IMAGE OF GOD<\/h3>\n<p>Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God.<\/p>\n<p>Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT convey closely related shades of meaning, but the difference between them is no longer thought to be theologically significant.<\/p>\n<p>Because Genesis 2:7 states unambiguously that <em>man<\/em> became a living being, the Bible does not present the view that a previously living creature developed into a human, nor does it suggest that the image of God evolved from a lower form of life. The moment the man and woman became living creatures, they were the image of God. Both male and female share this likeness to God (Gn 1:27).<\/p>\n<p>Other passages that speak of people being created in the image of God are Genesis 5:1, 9:6, 1 Corinthians 11:7, and James 3:9. Ephesians 4:24 and Colossians 3:10 refer to humanity’s redemptive re-creation, but the passages are generally regarded as directly relevant for an understanding of mankind’s original likeness to God. Although explicit references to humans as expressing the image of God are comparatively infrequent in the Bible, the truth itself underlies the whole relation between God and humans and is therefore the presupposition of the entire biblical account.<\/p>\n<p>The affirmation in Genesis 1 that man and woman were made in the image of God is not made of any of the other living creatures. The animals, the fish, and the birds do not share this privilege. It is disputed whether the angels are in the image of God, but certain theologians so view them because they find the image to reside in moral righteousness. However, there is no explicit biblical statement to this effect.<\/p>\n<p>By virtue of his creation from the dust of the ground, mankind has an obvious kinship with the earth. It is not strange, therefore, that the body, both in its constitution and its functions, shows similarities with other earthly creatures. But humans are unique in every aspect of their existence; not some part of a human or some faculty of a human, but a human in his or her wholeness is the image of God. The biblical concept is not that the image is <em>in<\/em> man and woman, but that man and woman <em>are<\/em> the image of God.<\/p>\n<p>However, as man’s kinship with the earth is most clearly visible in his body, so the image of God is best seen when humans are viewed from the perspective of their spirituality. Theologians have sought at this point to enumerate those aspects of spirituality that define humans and set them apart from the animal creation. The image of God is then found to reside in some attribute or combination of attributes, such as rationality, will, freedom, responsibility, or the like. Contemporary theologians prefer not to enumerate attributes, and the Bible does not set forth the image of God in this way. Nevertheless, it is the personality of humans that separates them from the animals and is a reflection of the personality of God. The animals have their existence <em>from<\/em> God, but humans have their being <em>in<\/em> God, and they are his offspring (Acts 17:28-29).<\/p>\n<p>Another major aspect of the image of God doctrine is developed from Ephesians 4:24 and Colossians 3:10. These verses describe the re-creation of the believers in the likeness of God—in righteousness, holiness of the truth, and true knowledge. In other words, Paul declares that the redeemed are re-created into the image of God as they are transformed into the image of Christ, who bears the untainted image of God. Just as the fall into sin was not without its effect on the image of God, so also redemption from sin affects humans as the image of God. Ephesians and Colossians speak of renewal in the image of God the Creator, but other texts become even more specific in view of the mediatorial office of Christ.<\/p>\n<p>Jesus Christ is preeminently the image of God (2 Cor 4:4; Col 1:15; Heb 1:3). Frequently this is understood exclusively as a reference to the deity of Christ. To see Christ is to see the Father (Jn 14:9). However, in the passages cited, it is the incarnate Mediator, the last Adam, who is at least all that God intended the first Adam to be. Incarnation means that Jesus is truly human, and because he is truly human, he is truly the image of God.<\/p>\n<p>As the last Adam and the Mediator of the new covenant, Jesus brings his people into conformity with his own image, the image of the Son of God (Rom 8:29). He who became like his brethren, in the likeness of sinful flesh, destroys sin in order that his brethren might reflect his own glory. They are changed into the same image from glory to glory by the Spirit of the Lord (2 Cor 3:18). The believer is to “put on Christ” (Rom 13:14; Gal 3:27; cf. Eph 4:24; Col 3:10, “the new nature” in the image of God), an action also described as the formation of Christ in the believer (Gal 4:19).<\/p>\n<p>Conformity to the image of Jesus Christ is achieved through the process of sanctification that is ultimately completed at the resurrection. Only then is the body changed until it is fashioned like unto the glorious body of Christ (Phil 3:21). Restoration in the image of Christ carries beyond creation in the image of God, for the image of the earthly is then exchanged for the image of the heavenly (1 Cor 15:49).<\/p>\n<p><em>See also<\/em> Man; Woman.<\/p>","summary_ro":"IMAGE OF GOD Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God. Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT conve...","summary_en":"IMAGE OF GOD Likeness to God, the most basic affirmation to be made concerning the nature of human beings from a Christian perspective. Humans are unique among the creatures in that they are like God and therefore able to have communion and fellowship with God. Genesis 1:26-27 teaches that God determined to create man and woman in his own “image” and “likeness” and that they would have dominion over the animal creation. The two terms used in the creation account and found also in the NT conve...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":22813,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Biblical Concept of Law","title_en":"Biblical Concept of Law","content_ro":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","content_en":"<h3>LAW, Biblical Concept of<\/h3>\n<p>God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God.<\/p>\n<p>Preview<\/p>\n<p>• Historical Context<\/p>\n<p>• Law in the Old Testament<\/p>\n<p>• Israelite Law and the Ancient Near East<\/p>\n<p>• Old Testament Laws<\/p>\n<p>• Purposes of the Law<\/p>\n<p class=\"h2\" id=\"HistoricalContext\">Historical Context<\/p>\n<p>When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). However, in his exalted status as ruler over God’s creation on earth, man had to prove his loyalty to the Lord. For this purpose God set up a simple test: the tree of the knowledge of good and evil. Man was prohibited from eating the fruit of that tree (2:17). His disobedience marked him as unfit for fellowship with the great King. He was rebellious and by nature full of treachery, as the subsequent accounts of Cain (4:1-16), the generation of the Flood (6:1-13), Ham and Canaan (9:18-26; 10:6-20), and the Tower of Babel (11:1-9) demonstrate.<\/p>\n<p>Yet in the midst of all this the Lord graciously called Abraham. He promised to bless him, his seed, and the families of the earth that would join in a common expression of faith (Gn 12:2-3; 17:4-7). Abraham responded to God in faith (15:6), willingly observed the ritual of circumcision as a sign of the covenant (17:10; cf. 21:4), and walked before God with integrity of heart (17:1). Abraham subsequently learned that God had sovereignly and graciously chosen him with the purpose that Abraham’s family might distinguish itself from the nations “by doing righteousness and justice” (18:19). The Lord was pleased with his servant Abraham, who, though he had not received detailed laws, was a man of integrity. His heart was right with God, so that he willingly did what God commanded.<\/p>\n<p>The father of faith was the father of the faithful; the Lord testified that Abraham “obeyed me and kept my requirements, my commands, my decrees and my laws” (Gn 26:5, <span>niv<\/span>). His faith resulted in the fruits of righteousness (Jas 2:21-24).<\/p>\n<p>However, Israel, blessed by the Lord in the increase of descendants, the exodus, the crossing of the Red Sea, and his presence, did not respond to him in faith. They murmured and complained at Mt Sinai, at Kadesh-barnea, and in the plains of Moab. They proved themselves to be a rebellious and stiff-necked people (Ex 32:9; 33:3, 5; 34:9; Dt 9:6, 13). Though they had shown their character, the Lord was faithful to Abraham by covenanting himself to them. Israel became his people, his royal priesthood, his holy nation (Ex 19:5-6; Dt 26:18-19). He gave Israel the Ten Commandments, the law, and the covenant, symbolized by the two tablets of the testimony (Ex 32:15-16). Even after Moses had broken them in anger because of the people’s idolatrous worship of the golden calf, the Lord renewed his covenant by writing again the words of the covenant (34:28). On one hand, the context in which the law was given reflects God’s grace and forbearance with Israel’s sins (vv 6-7) and his determination to use Israel in the unfolding of his plan of redemption for the world. On the other hand, the context reflects Israel’s immaturity and stubbornness. Therefore, the law in the OT has positive and negative purposes.<\/p>\n<p class=\"h2\" id=\"LawintheOldTestament\">Law in the Old Testament<\/p>\n<p>The OT has many words for God’s law. The most general word is <span class=\"hebrew\" lang=\"he\">Torah<\/span><em>,<\/em> which signifies instruction of any kind: religious and secular, written and oral, divine and human. Law in Israel was God’s law, mediated through Moses (Ex 20:19; Dt 5:23-27). Because Israel rejected the direct revelation of God’s oracles, the law was mediated through Moses the servant of God (Jn 1:17).<\/p>\n<p>Synonyms for law are, in various translations, word (cf. Ex 24:3; 34:27), judgment (cf. Ex 24:3), decree (cf. Nm 30:16; Dt 4:1), ordinance (cf. Nm 9:12, 14; Dt 6:2), command(ment) (cf. Dt 6:1, 25), statutes (Lv 3:17; 10:11), precepts (a Hebrew word used only in Psalms; cf. 119:4, 15, 27, 40, 45, 56, 63, 69, 78, 87, 93, 94, 100, 104, 110, 128, 134, 141, 159, 168, 173), stipulations, requirements, testimonies (cf. Dt 4:45; 6:20; 1 Kgs 2:3), precept (a Hebrew term not in the Pentateuch; cf. Ps 119:15), or simply the “way(s)” (cf. 1 Kgs 2:3; Pss 18:21; 25:9; 37:34).<\/p>\n<p>These words form a semantic field, and it is far from easy to distinguish clearly among the various forms of laws. Generally “the words” pertain to the duties of man toward God, especially the Ten Commandments (Ex 20:1; 34:27). The “judgments” contain civil regulations and duties to one’s fellows and to the social environment (21:1–23:9); these are often in the form of “if . . . then. . . .” In Leviticus and in cultic formulations the word “ordinances” has the technical sense of cultic regulations—the ceremonial laws. However, in other contexts, especially in a series of synonyms for law, it signifies any expectation or regulation. The “commandments” are those regulations given by a higher authority. Though the OT has many words for law, the connotation of one word is often indistinguishable from that of other words, especially in series such as “the decrees and laws” (Dt 4:1, 5; 5:1), “the commands, decrees and laws” (6:1), “walk in his ways, and keep his decrees and commands, his laws and requirements, as written in the Law of Moses” (1 Kgs 2:3, <span>niv<\/span>).<\/p>\n<p>The motivation for keeping the divine law lies in the acts and presence of the Lord. The prologue to the Decalogue reminds us of God’s mighty acts: “I am the <span>Lord<\/span> your God, who brought you out of the land of Egypt, out of the house of bondage” (Ex 20:2, <span>rsv<\/span>). In the historic acts of Israel’s redemption, revelation at Mt Sinai, and consecration of Israel to be his people, he involved himself with Israel as a “father.” He adopted Israel to sonship and consecrated them; that is, he declared them holy (Ex 19:6; 31:13; Lv 20:8; 22:32; cf. Rom 9:4). Sometimes the two concepts of redemption and consecration are placed together, but whether they are or not, they are inseparable: “I am the <span>Lord<\/span>, who makes you holy” (Lv 22:32b, <span>niv<\/span>). The ground of obedience can be stated simply by an appeal to God’s name: “I am Yahweh” (cf. Lv 18:6, 21, 30; 19:10, 14, 16, 18, 28, 30-31, 34, 36-37). The requisite of practical holiness is also based on the experience of God’s presence. The Lord commanded Israel to be holy because he is holy (Lv 11:44-45; 19:2). The “holy one of Israel” dwelt in the midst of his people (Ex 25:8; 29:45; Nm 5:3; 35:34).<\/p>\n<p>How could rebellious Israel grasp what God required, if it were not by precise moral, social, civil, and cultic regulations? The Lord had observed that they did not have “the heart” to serve him as a covenant-loyal people (Dt 5:29). By Israel’s very nature, it could not develop an adequate moral and cultic system to please God. Because of the people’s hardness of heart, God had to reveal (i.e., “spell out”) his will.<\/p>\n<p class=\"h2\" id=\"IsraeliteLawandtheAncientNearEast\">Israelite Law and the Ancient Near East<\/p>\n<p>Israel’s law reflected the practices of its ancient Near Eastern context. Ancient Babylonian law codes (Eshnunna, Hammurabi) show similarities with the biblical codes. The similarities go beyond similarity of cases and include legal formulations (casuistic law). Israelite law is distinct in that it is divine law. Moses is the mediator and not the promulgator of the law, as was the practice of a king who, like Hammurabi, put into force a legal code. The Lord himself gave Israel its laws (cf. Dt 4:5-8). The laws in the ancient Near East dealt with the ordering of society. But Israel’s laws were given to regulate every aspect of life: personal, familial, social, and cultic. The laws were to teach Israel to distinguish between holy and profane, between clean and unclean, and between just and unjust.<\/p>\n<p class=\"h2\" id=\"OldTestamentLaws\">Old Testament Laws<\/p>\n<p>The legal corpus of the OT is not given in one book or in one section. Moreover, the laws reflect the development from the desert context (Exodus) to the context of the land (Deuteronomy). The OT legal material is complex, full of variations and duplications. It is found in Exodus (chs 20–24; 25–31), Leviticus, Numbers (chs 3–6; 8–10; 15; 18; 19; 28–30), and Deuteronomy (chs 5–26).<\/p>\n<h5>The Ten Commandments<\/h5>\n<p>The commandments are simply designated as “the words” of God (Ex 20:1). They appear in Exodus 20:1-17 and in Deuteronomy 5:6-21, but minor variations and individual commandments occur in other contexts (e.g., Ex 34:14, 17, 21; Lv 19:1-8; Dt 27:15-16). As a part of the covenant, the commandments were first addressed to Israel; they now form the basis of morality in Christianity. The abiding relevance of the moral law is clear from the NT. Our Lord established his authority as interpreter of all the commandments (Mt 5:17-48; 12:1-14; 23:23-24). He summarized the law in terms of love for God and man (cf. Mt 22:37-40; Mk 12:28-34; Lk 10:27; cf. Rom 13:8-9; Gal 5:14). Since he is also the Lord of the Sabbath, the Sabbath cannot be divorced from the other commandments (Mt 12:8). The apostle Paul also upheld the law, as his “ethics of the Spirit” reflects an internalization of the law of God in the hearts of believers (cf. Rom 8:1-17; 12:1–15:13; 1 Cor 2:6-16; 5:1-8; 10:23–11:1; Gal 5:13–6:10; Eph 4:17–6:9; Phil 2:1-18; Col 3:1–4:6; 1 Thes 4:1-12; 5:12-24; 2 Thes 3:6-15; 1 Tm 6:3-10; Ti 3:1-11).<\/p>\n<p>The commandments were written on both sides of the two tablets by the Lord (Ex 32:15-16). It is unclear whether the tablets were duplicate copies, how the commandments were divided, and how the commandments were numbered. They were kept in the ark of the covenant as a testimony to the covenant (40:20).<\/p>\n<h5>The Book of the Covenant (Ex 20:23–23:19)<\/h5>\n<p>The purpose of the covenant code was to exemplify and to set into motion the legal machinery by which Israel as a nation could reflect God’s concern for justice, love, peace, and the value of life. The laws in the Book of the Covenant are mainly of the casuistic type. They regulate life in an agricultural society with servants, donkeys, bulls, oxen, sheep, and fields of grain. The regulations pertain to relations with women (including widows), aliens, orphans; to legal concerns (liability, damages, ownership); as well as to religious obligations (altar, Sabbath). Often the law requires restitution, but restitution is not the rule when human life is involved (Ex 21:12-29; 22:2-3), especially when it involves one’s family (21:15-17, 22-25). The penal code attached to the case laws makes clear the value of human life, which is protected by the <em>lex talionis<\/em> (“law of retaliation”). The <em>lex talionis<\/em> does not point to a lack of forgiveness under the OT but rather was intended to be a legal principle giving coherence and justice to a society. The Book of the Covenant explicates by means of principles and cases how Israel must live together as a nation embracing the law of God and applying it <em>justly<\/em> (without discrimination or twisting of rights), <em>lovingly<\/em> (with a concern for the parties involved), and <em>peaceably.<\/em><\/p>\n<h5>The Priestly Law<\/h5>\n<p>God’s concern for holiness and purity comes to expression in the priestly laws (Ex 25–31; 35–40; Lv 1–27; Nm 4–10). The regulations pertain to the construction of the tabernacle, the consecration and ordination of priests, the offerings and sacrifices, rules of purity, the holy days, and vows.<\/p>\n<p>The tabernacle was set in the middle of Israel’s camp in the wilderness. It symbolized the presence of God with his people. The priests and Levites were encamped around the tabernacle to serve and protect God’s holiness. All the tribes were situated around the tabernacle, and though the members of the tribes did not have access to all parts of the tabernacle, they had to be ritually clean to live in the camp. Anyone who was ritually defiled (Lv 13:46; Nm 5:1-3) or had sinned grievously was put outside the camp (Lv 24:10-23; Nm 15:32-36). This regulation even included objects that had become defiled (Lv 8:17; 9:11).<\/p>\n<p>By means of prescribed offerings and sacrifices (Lv 1–7; 16; Nm 15:1-31; 28), God assured Israel, individually and corporately, of forgiveness when it had unwittingly sinned. The offerings and sacrifices concretely embodied the purpose of the offerer, whether forgiveness, dedication, or fellowship.<\/p>\n<p>The priests and Levites taught the law of God (Dt 31:9-13), applied its regulations, and served in courts (17:8-13).<\/p>\n<h5>The Holiness Code (Lv 17–26)<\/h5>\n<p>The holiness code forms a significant part of the book of Leviticus. Here Moses addressed all of Israel (cf. Lv 17:2; 18:2; 19:2; 20:2; 21:24; 23:2; 24:2; 25:2; 26:46; 27:2).<\/p>\n<p>The laws are in the form of prohibitions and direct commands. They pertain to the place of sacrifice and the prohibition of eating meat with blood in it (ch 17); the prohibition of sexual relations with specified family members (ch 18); and regulations promoting godliness, holiness, justice, and love in society (ch 19). The penal code applies penalties to those who sin against the regulations (ch 20; 24:10-23). Chapters 21–24 apply the cultic regulations to the priests and to all Israelites. The institutions of the sabbatical year and the Year of Jubilee regulate the remission of debts, freedom of people, and restitution of land (ch 25).<\/p>\n<p>The holiness code spells out the qualities required of a holy people: devotion to God (offerings, sacrifices, priests) and love for man (Lv 19:18b) demonstrated in concern for justice, peace, freedom, the value of human life, and a concern for the family. Many of the laws reflect the spirit of the Decalogue (ch 19).<\/p>\n<p>Both promises and curses are attached to the holiness code (ch 26). The curses predict exile as a consequence of breaking the laws. But always underlying the laws and penalties is the grace of the Lord, who promises freely to forgive the people’s sins and to renew the broken covenant (26:44-45).<\/p>\n<h5>Laws of Deuteronomy<\/h5>\n<p>The Deuteronomic laws are explications and new applications of the Book of the Covenant in view of Israel’s new historical situation. Israel was about to enter the Promised Land when Moses outlined to them the law of God (Dt 1:5). The impersonal element of the Book of the Covenant is here transformed by personal appeal. Moses strongly appeals to Israel to be loyal to the Lord, the covenant, and the covenantal stipulations. The Deuteronomic laws envision the people in the land of promise, with a central sanctuary (12:5, 11-18; 14:23; 15:20; 16:5-7, 16, 21; 17:8; 18:6; 26:2; 31:11) and with a king (17:14-20). The blessings and the curses motivate covenant loyalty (ch 28). However, Israel is also here assured that even if it breaks God’s law, the Lord remains gracious and forgiving.<\/p>\n<p class=\"h2\" id=\"PurposesoftheLaw\">Purposes of the Law<\/p>\n<p>The law revealed at Mt Sinai was intended to lead Israel closer to God. Rebellious though they were, God used the law as his righteous instrument to teach, in a very specific way, what sin is (cf. Rom 5:20; 7:7-8) and how they should walk on a path that kept them undefiled by sin and holy to the Lord. The law was the teacher and the keeper of Israel (Gal 3:24). The detailed explications of the laws in all areas of life (work, society, family, cult, and nation) had an important place in God’s dealings with Israel. Israel was a nation in a special land, with a theocratic government, and was in need of a legislative corpus. Moreover, Israel’s condition at Mt Sinai was such that it could not receive direct revelation. The revelation had to be mediated through Moses. It had to be set forth in detail because Israel had no intuitive grasp of what the revelation of God’s holiness, justice, righteousness, love, and forebearance required of them. They had adopted Egyptian ways and had to learn the divine will by revelation. However, Moses and the prophets emphasize that the purpose of the law is not strict adherence to the law for its own sake (legalism) or for a reward (Pharisaism). Keeping the law is an act of devotion to God, for the sake of God. Our Lord confirmed the purpose of the law: to establish a dynamic way of life in which one continually seeks God’s kingdom and his righteousness (Mt 6:33).<\/p>\n<p>The law of God is his means of sanctification. He consecrated Israel by an act of grace, and he required Israel to remain holy. Jesus confirmed those uses of the law whereby one may know his sinfulness and by which he may be driven to Christ. On the cross our Lord carried the penalties of the law, fulfilled in a greater way the tabernacle\/temple presence of God, fulfilled the Father’s expectations of atonement, and demonstrated the love of the Father. He, the Son and greater than Moses, gave the essence of the law in the summary of God’s requirements: love of God and love of neighbor (Mt 23:23-24; Lk 11:42-44). Jesus taught that the purpose of obedience is not primarily to receive a reward but to serve as salt (Mt 5:13) and light (Mt 5:14-16; cf. Eph 4:17–5:20), and to bear fruit (Jn 15:1-17). The purpose of the law of God is the gradual transformation of the children of God to reflect the image of the Son (Rom 8:29; 2 Cor 3:18; Col 3:10), to be an imitation of the Father (Eph 5:1-2), and to be filled with the Spirit of God (Gal 5:18, 22-24). For this purpose Jesus gave us the Beatitudes and the Sermon on the Mount, which summarize the intent of the teaching of Moses and the prophets (Mt 5–7).<\/p>\n<p>The purpose of the law is to transform regenerated believers into maturity. Spiritual maturity is not a privilege that was reserved for believers after Christ; OT saints also walked with God (Enoch, Gn 5:22-24; Noah, 6:9; Abraham, 17:1). These were mature men who lived with integrity in the presence of God (cf. Gn 17:1; Dt 18:13; Pss 15:1-2; 18:26; 101:2, 6; 119:80; Prv 11:5).<\/p>\n<p>Maturity, or integrity, is that response to God whereby the believer no longer needs to live by individual stipulations or in fear of mistakes and sins of omission, but delights in doing the Lord’s will (Pss 1:2; 112:1). Since the coming of Christ and Pentecost, the Holy Spirit has been poured out on every believer. He has come not only to internalize the law of God (Jer 31:33) but also to help us develop Christian maturity by giving the fruits of godliness in greater fullness (Gal 5:22-24). Whereas maturity and freedom were experienced by some OT saints, it is God’s gift to all his children in Christ (Acts 2:39; 1 Cor 12:13). The purpose is still the same, “so that the man of God may be thoroughly equipped [mature] for every good work” (2 Tm 3:17, <span>niv<\/span>), but the means to accomplish this and the status of the child of God is so much better since Pentecost.<\/p>\n<p><em>See also<\/em> Civil Law and Justice; Cleanness and Uncleanness, Regulations Concerning; Criminal Law and Punishment; Galatians, Letter to the; Hammurabi, Law Code of; Justification; Romans, Letter to the; Commandments, The Ten; Torah; Tradition.<\/p>","summary_ro":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","summary_en":"LAW, Biblical Concept of God’s means of consecrating his people to himself. The nature and content of “law” may change, but the goal remains the same: maturity and conformity to the image of God. Preview • Historical Context • Law in the Old Testament • Israelite Law and the Ancient Near East • Old Testament Laws • Purposes of the Law Historical Context When man was created in God’s image, he received glory, rule, and provision for his daily sustenance from the Creator-King (Gn 1:27-30). Howe...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27395,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New","title_en":"New","content_ro":"<h3>NEW<\/h3>\n<p>That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\n<p>That the second part of the Bible is called the <em>New<\/em> Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others.<\/p>\n<p class=\"h2\" id=\"TheExpectationoftheNew\">The Expectation of the New<\/p>\n<p>The totality of the expectation of the <em>new<\/em> is best expressed in Jeremiah and Ezekiel and in the reference in the Psalter to the “new song” to be given to the people to sing (e.g., Pss 33:3; 40:3; 149:1; cf., also Is 42:10). Jeremiah speaks of the day when God will make a new covenant with the house of Israel (Jer 31:31-34; cf. Ez 34:25-31; 37:26-28). In contrast with the old, this new covenant will be written upon the heart—that is, it will be internalized. Similarly Ezekiel (Ez 36:22-32) tells of the day when God, as an expression of his own holiness, will cleanse his people and will give a heart of flesh in place of the heart of stone. This will usher in the age of the Spirit and will bring about a new existence, characterized by security and freedom, in which the laws of God are carried out. The supreme feature of this new time is the new spirit within them (Ez 11:19). Joel speaks also of that day when the Spirit of God will be poured out on all flesh (Jl 2:28). Isaiah 65:17 states the promise of “new heavens and a new earth,” words that often reflect national circumstances and hopes (for example, after the exile). However, they came to take on new eschatological significance beyond the hope of the nation Israel.<\/p>\n<p class=\"h2\" id=\"TheComingoftheNew\">The Coming of the New<\/p>\n<p>The central proclamation of the presence of the kingdom in the world through Jesus is a declaration that the promised new age has broken into time in powerful ways. Jesus’ ministry is one of fulfillment; what has been promised by prophets has begun to take place. John the Baptist had prepared the way for the one who would bestow the promised Spirit. The giving of this Spirit is the giving of new life. Through faith in Christ, one is born anew (Jn 3:3-7). But Jesus had to die in order for this new life to be given. At the Last Supper the cup of wine Jesus shared with his disciples symbolized the blood of the new covenant (Mk 14:24).<\/p>\n<p>The early church expressed this significance in varying metaphors. This “newness of life” is expressed sacramentally through baptism (Rom 6:4). The eucharistic cup is the new covenant through blood (1 Cor 11:25). An extended discourse on the old and new covenants shows that by the shedding of his blood Christ has become mediator of a new covenant (Heb 9:15); by his blood he has opened up a new and living way into the Holy Place (10:19-20). Paul restates the promise of Ezekiel for a heart of flesh (2 Cor 3:3), after which he gives an account of the ministry of the new covenant in contrast to the old. The church represents the appearance of the new age in the domain of the old.<\/p>\n<p>The one who comes to Christ by faith is declared a new person, a new creation, for whom the old has passed away (2 Cor 5:17; Gal 6:15). Jewish-Gentile hostility disappears in the resulting “new humanity” (Eph 2:15). All other social distinctions (such as male-female, slave-free) pass away in the new humanity created afresh in Christ Jesus (Col 3:10-11).<\/p>\n<p>The newness of a person in Christ is the foundation for NT ethics (Eph 4:24; Col 3:12). The new commandment (Jn 13:34; 1 Jn 2:8) is not really new (1 Jn 2:7), but now has new possibility and dimension by virtue of the power and pattern of Jesus. Though this new life is a gift of God, the <em>process<\/em> of being made new continues. Transformation by the renewing of the mind (Rom 12:2) brings realization of the will of God. Paul declares the inner man being renewed day by day (2 Cor 4:16).<\/p>\n<p class=\"h2\" id=\"TheRealizationoftheNew\">The Realization of the New<\/p>\n<p>As real as the new life of the believer may be, Scripture recognizes a tension between the new age that has come in history but is not yet fully realized. There is a projection to that time when all things are made new (Rv 21:5). With the end of the old, there is a new heaven and new earth. The new Jerusalem (v 2) “descends” as the dwelling place of God. The people of God receive a new name (3:12) as the former things pass away. To the redeemed of the Lord, a new song is given, the song of the Lamb slain from the very foundation of creation: “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” The antiphonal song returns, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!” (5:12-13, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Commandment, The New; Covenant, The New; Jerusalem, New; Man, Old and New; New Creation, New Creature; New Heavens and New Earth; Regeneration.<\/p>","content_en":"<h3>NEW<\/h3>\n<p>That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\n<p>That the second part of the Bible is called the <em>New<\/em> Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others.<\/p>\n<p class=\"h2\" id=\"TheExpectationoftheNew\">The Expectation of the New<\/p>\n<p>The totality of the expectation of the <em>new<\/em> is best expressed in Jeremiah and Ezekiel and in the reference in the Psalter to the “new song” to be given to the people to sing (e.g., Pss 33:3; 40:3; 149:1; cf., also Is 42:10). Jeremiah speaks of the day when God will make a new covenant with the house of Israel (Jer 31:31-34; cf. Ez 34:25-31; 37:26-28). In contrast with the old, this new covenant will be written upon the heart—that is, it will be internalized. Similarly Ezekiel (Ez 36:22-32) tells of the day when God, as an expression of his own holiness, will cleanse his people and will give a heart of flesh in place of the heart of stone. This will usher in the age of the Spirit and will bring about a new existence, characterized by security and freedom, in which the laws of God are carried out. The supreme feature of this new time is the new spirit within them (Ez 11:19). Joel speaks also of that day when the Spirit of God will be poured out on all flesh (Jl 2:28). Isaiah 65:17 states the promise of “new heavens and a new earth,” words that often reflect national circumstances and hopes (for example, after the exile). However, they came to take on new eschatological significance beyond the hope of the nation Israel.<\/p>\n<p class=\"h2\" id=\"TheComingoftheNew\">The Coming of the New<\/p>\n<p>The central proclamation of the presence of the kingdom in the world through Jesus is a declaration that the promised new age has broken into time in powerful ways. Jesus’ ministry is one of fulfillment; what has been promised by prophets has begun to take place. John the Baptist had prepared the way for the one who would bestow the promised Spirit. The giving of this Spirit is the giving of new life. Through faith in Christ, one is born anew (Jn 3:3-7). But Jesus had to die in order for this new life to be given. At the Last Supper the cup of wine Jesus shared with his disciples symbolized the blood of the new covenant (Mk 14:24).<\/p>\n<p>The early church expressed this significance in varying metaphors. This “newness of life” is expressed sacramentally through baptism (Rom 6:4). The eucharistic cup is the new covenant through blood (1 Cor 11:25). An extended discourse on the old and new covenants shows that by the shedding of his blood Christ has become mediator of a new covenant (Heb 9:15); by his blood he has opened up a new and living way into the Holy Place (10:19-20). Paul restates the promise of Ezekiel for a heart of flesh (2 Cor 3:3), after which he gives an account of the ministry of the new covenant in contrast to the old. The church represents the appearance of the new age in the domain of the old.<\/p>\n<p>The one who comes to Christ by faith is declared a new person, a new creation, for whom the old has passed away (2 Cor 5:17; Gal 6:15). Jewish-Gentile hostility disappears in the resulting “new humanity” (Eph 2:15). All other social distinctions (such as male-female, slave-free) pass away in the new humanity created afresh in Christ Jesus (Col 3:10-11).<\/p>\n<p>The newness of a person in Christ is the foundation for NT ethics (Eph 4:24; Col 3:12). The new commandment (Jn 13:34; 1 Jn 2:8) is not really new (1 Jn 2:7), but now has new possibility and dimension by virtue of the power and pattern of Jesus. Though this new life is a gift of God, the <em>process<\/em> of being made new continues. Transformation by the renewing of the mind (Rom 12:2) brings realization of the will of God. Paul declares the inner man being renewed day by day (2 Cor 4:16).<\/p>\n<p class=\"h2\" id=\"TheRealizationoftheNew\">The Realization of the New<\/p>\n<p>As real as the new life of the believer may be, Scripture recognizes a tension between the new age that has come in history but is not yet fully realized. There is a projection to that time when all things are made new (Rv 21:5). With the end of the old, there is a new heaven and new earth. The new Jerusalem (v 2) “descends” as the dwelling place of God. The people of God receive a new name (3:12) as the former things pass away. To the redeemed of the Lord, a new song is given, the song of the Lamb slain from the very foundation of creation: “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” The antiphonal song returns, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!” (5:12-13, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Commandment, The New; Covenant, The New; Jerusalem, New; Man, Old and New; New Creation, New Creature; New Heavens and New Earth; Regeneration.<\/p>","summary_ro":"NEW That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new. That the second part of the Bible is called the New Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others. The...","summary_en":"NEW That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new. That the second part of the Bible is called the New Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others. The...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27485,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creature* New Creation*, New","title_en":"Creation*, New Creature*, New","content_ro":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","content_en":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\n<p>Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\n<p>The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, <span>niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\n<p>In this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\n<p class=\"h2\" id=\"TheNewCreationandChrist\">The New Creation and Christ<\/p>\n<p>The NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\n<p>This association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\n<p>Paul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\n<p>Two other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\n<p>The new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\n<p class=\"h2\" id=\"TheNewCreationandtheChurch\">The New Creation and the Church<\/p>\n<p>Salvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\n<p>In the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, <span>neb<\/span>).<\/p>\n<p>Resurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\n<p>The new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\n<p>This hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. <em>See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","summary_ro":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","summary_en":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32608,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regeneration*","title_en":"Regeneration*","content_ro":"<h3>REGENERATION*<\/h3>\n<p>Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the <span>kjv<\/span> of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart.<\/p>\n<p>Secular writers also speak of regeneration. For the Stoic philosophers, it meant a return to a former state of existence. They referred to the yearly cycle of the seasons as a regeneration. For the biblical writers, however, regeneration means a renewal on a higher level. It is a radically new beginning rather than a mere restoration of previous conditions. This renewal involves a mighty change in the person. It is a work of the Holy Spirit, breaking the dominion of sin and implanting proper attitudes and desires. The regenerated person freely and joyously does the will of God. The ultimate goal of regeneration is the creation of a new heaven and earth that will be totally righteous and without sin (2 Pt 3:13). The present working of the Holy Spirit in the believer is a foretaste of this future cosmic regeneration (Eph 1:13-14). The new heavens and earth are still future. But God’s renewal of his people, foreseen by the OT prophets, is already a reality (Is 65:17; 66:22; 2 Pt 3:13; Rv 21:1).<\/p>\n<p>The believer now possesses a new life from God through the process of spiritual birth. Christians are born of God (Jn 1:12-13). And it is only through this spiritual birth that one may participate in the kingdom of God and receive his Spirit. Those born into God’s family reflect his righteous character (1 Jn 2:29). They are freed from habitual sin (3:9; 5:18). In James 1:18 this process of birth is attributed to the power of the Word of God.<\/p>\n<p>Extending this metaphor for regeneration, Jesus taught Nicodemus about the absolute necessity of being born again, or born from above, as a prerequisite to entering the kingdom of God. Those who are thus reborn possess a living hope (1 Pt 1:3). Again, this new birth is brought about through the power of the Word of God (v 23).<\/p>\n<p>The initial experience of regeneration is followed by a continuing renewal in the life of the Christian. The newborn are to desire the pure milk of the Word of God in order to grow (1 Pt 2:2). Paul commands an ongoing transformation by the renewing of the mind (Rom 12:2; Eph 4:23). The new person remains in a process of constant renewal (Col 3:10), and the inner self is renewed daily (2 Cor 4:16).<\/p>\n<p>The present result of the new birth is a new person or new creation for whom old things are replaced by new (2 Cor 5:17). It is this new creation, rather than superficial participation in religious practices, that is the goal of the Christian life (Gal 6:15). It involves laying aside the old nature (Eph 4:22) and putting on the new nature (v 24). In the final analysis, however, this is never the result of human effort alone. We are God’s workmanship (2:10).<\/p>\n<p><em>See also<\/em> Atonement; Conversion; Redeemer, Redemption; Repentance; Salvation.<\/p>","content_en":"<h3>REGENERATION*<\/h3>\n<p>Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the <span>kjv<\/span> of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart.<\/p>\n<p>Secular writers also speak of regeneration. For the Stoic philosophers, it meant a return to a former state of existence. They referred to the yearly cycle of the seasons as a regeneration. For the biblical writers, however, regeneration means a renewal on a higher level. It is a radically new beginning rather than a mere restoration of previous conditions. This renewal involves a mighty change in the person. It is a work of the Holy Spirit, breaking the dominion of sin and implanting proper attitudes and desires. The regenerated person freely and joyously does the will of God. The ultimate goal of regeneration is the creation of a new heaven and earth that will be totally righteous and without sin (2 Pt 3:13). The present working of the Holy Spirit in the believer is a foretaste of this future cosmic regeneration (Eph 1:13-14). The new heavens and earth are still future. But God’s renewal of his people, foreseen by the OT prophets, is already a reality (Is 65:17; 66:22; 2 Pt 3:13; Rv 21:1).<\/p>\n<p>The believer now possesses a new life from God through the process of spiritual birth. Christians are born of God (Jn 1:12-13). And it is only through this spiritual birth that one may participate in the kingdom of God and receive his Spirit. Those born into God’s family reflect his righteous character (1 Jn 2:29). They are freed from habitual sin (3:9; 5:18). In James 1:18 this process of birth is attributed to the power of the Word of God.<\/p>\n<p>Extending this metaphor for regeneration, Jesus taught Nicodemus about the absolute necessity of being born again, or born from above, as a prerequisite to entering the kingdom of God. Those who are thus reborn possess a living hope (1 Pt 1:3). Again, this new birth is brought about through the power of the Word of God (v 23).<\/p>\n<p>The initial experience of regeneration is followed by a continuing renewal in the life of the Christian. The newborn are to desire the pure milk of the Word of God in order to grow (1 Pt 2:2). Paul commands an ongoing transformation by the renewing of the mind (Rom 12:2; Eph 4:23). The new person remains in a process of constant renewal (Col 3:10), and the inner self is renewed daily (2 Cor 4:16).<\/p>\n<p>The present result of the new birth is a new person or new creation for whom old things are replaced by new (2 Cor 5:17). It is this new creation, rather than superficial participation in religious practices, that is the goal of the Christian life (Gal 6:15). It involves laying aside the old nature (Eph 4:22) and putting on the new nature (v 24). In the final analysis, however, this is never the result of human effort alone. We are God’s workmanship (2:10).<\/p>\n<p><em>See also<\/em> Atonement; Conversion; Redeemer, Redemption; Repentance; Salvation.<\/p>","summary_ro":"REGENERATION* Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart. Secular writers also speak of regeneration. For the Stoic ph...","summary_en":"REGENERATION* Spiritual rebirth producing a new beginning. It describes the new life of the believer in Christ (Ti 3:5) and the new order that will begin at Christ’s return (Mt 19:28). It occurs in the kjv of the Bible in only these two places. This does not mean, however, that the concept is unimportant. A variety of other words and figures are used frequently by the biblical writers to describe the same inner renewal of the heart. Secular writers also speak of regeneration. For the Stoic ph...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33858,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sanctification","title_en":"Sanctification","content_ro":"<h3>SANCTIFICATION<\/h3>\n<p>Term meaning “being made holy, or purified.” It is used broadly of the whole Christian experience, though most theologians prefer to use it in a restricted sense to distinguish it from related terms, such as “regeneration,” “justification,” and “glorification.”<\/p>\n<p class=\"h2\" id=\"Definition\">Definition<\/p>\n<p>A comprehensive definition of sanctification by the New Hampshire Baptist Confession (1833) states,<\/p>\n<p>We believe that Sanctification is the process by which, according to the will of God, we are made partakers of his holiness; that it is a progressive work; that it is begun in regeneration; and that it is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continual use of the appointed means—especially the Word of God, self-examination, self-denial, watchfulness, and prayer. (Article X)<\/p>\n<p>This definition helps us to distinguish sanctification from regeneration in that the latter speaks of the inception of the Christian life. Sanctification is also distinguished from glorification, which focuses on the consummation of God’s work in the believer. Put quite simply, then, regeneration refers to the beginning, sanctification to the middle, and glorification to the end of salvation.<\/p>\n<p>The distinction between sanctification and justification, on the other hand, calls for more detailed attention, both because it is subtle and because it is fundamental. In the first place, “justification,” like “regeneration,” refers (though not exclusively) to the beginning of the Christian experience, whereas the above definition emphasizes the progressive character of sanctification. Second, justification refers to a judicial act of God whereby believers are at once absolved of all their guilt and accounted legally righteous, whereas sanctification, like regeneration and glorification, calls attention to the transforming power of the Holy Spirit upon the character of God’s children.<\/p>\n<p>This distinction played an important role at the time of the Reformation. The Roman Catholic Church, in the opinion of the Reformers, confused these two doctrines by insisting that justification “is not remission of sins merely, but also the sanctification and renewal of the inward man” (Decrees of the Council of Trent, Sixth Session, 1547, ch. VII). In contrast, the Reformers emphasized that the two doctrines, although inseparable, must be distinguished. Calvin argued that, to be sure, these two elements of God’s saving act cannot be torn into parts any more than Christ can be torn: “Whomever, therefore, God receives into grace, on them he at the same time bestows the spirit of adoption, by whose power he remakes them to his own image. But if the brightness of the sun cannot be separated from its heat, shall we therefore say that the earth is warmed by its light, or lighted by its heat?” (<em>Institutes of the Christian Religion,<\/em> 3:11.6). In short, then, justification is a once-for-all, declarative act of God as Judge, whereas sanctification is a progressive change in the character of the person justified.<\/p>\n<p>One more element in the New Hampshire Baptist Confession definition requires comment, namely, the statement that “we are made partakers of his holiness.” A complete survey of what the Bible has to say about sanctification is not possible here, since practically the whole of Scripture addresses this issue in one way or another. One central theme in that teaching, however, must be emphasized: “You shall be holy as I am holy” (Lv 11:45; 1 Pt 1:16; cf. Mt 5:48). According to the Westminster Shorter Catechism (1647), by sanctification “we are renewed in the whole man after the image of God” (Question 34; see Col 3:10). Nothing can be more crucial to our view of sanctification than this truth. The standard of holiness is complete conformity to Christ’s image (Rom 8:29); anything less than that is a lowering of the scriptural standard and thus a dilution of the doctrine. The definition above, however, implies that Christ is more than our pattern: he himself provides his holiness for those united with him—he <em>is<\/em> our sanctification (1 Cor 1:30).<\/p>\n<p class=\"h2\" id=\"InitialSanctification\">Initial Sanctification<\/p>\n<p>The progressive nature of our sanctification is explicit in many passages, particularly Paul’s statement that Christians are transformed “from glory to glory” into the Lord’s image (2 Cor 3:18; see also Rom 12:1-2; Phil 3:14; Heb 6:1; 2 Pt 3:18). Moreover, the numerous commands found in Scripture imply that the Christian experiences growth.<\/p>\n<p> At the same time, however, a number of expressions in Scripture reveal that sanctification is given to the believer concurrent with regeneration. For example, Paul frequently refers to Christians as “saints,” that is, “holy ones” (Rom 1:7; Eph 1:1; etc.); this language suggests that sanctification is already the possession of believers. In fact, Paul specifically says that the Corinthian Christians “have been sanctified” (1 Cor 1:2), and he even coordinates sanctification with washing (= regeneration?) and justification as though all three elements had taken place at the same time (6:11). Perhaps more impressive is the apostle’s declaration that Christians have died to sin (Rom 6:2). One can hardly think of a more powerful figure than death, suggesting as it does a permanent, irrevocable dissolution of the believer’s relationship with sin.<\/p>\n<p>It goes without saying, of course, that these passages do not teach absolute perfection for every Christian upon conversion. Such an interpretation would bring us into conflict with the clear teaching of Scripture as a whole. Furthermore, one should note that the Corinthian “saints” were marked by woeful immaturity (1 Cor 3:1-3; 6:8; 11:17-22).<\/p>\n<p>How, then, should these passages be interpreted? Some writers have suggested that Paul is speaking of “potential” sanctification—that is, although our relationship with sin has not been actually severed, God has given us what we need for that to take place. There is an element of truth in this formulation, but it hardly does justice, by itself, to the force of Paul’s language. Coming somewhat closer to an adequate explanation is to speak of “positional” sanctification. According to this view, Paul is speaking in judicial terms regarding our status before God. One should certainly recognize a judicial element in Paul’s discussion (Rom 6:7 uses the word “justified”), but if that is all that is said, then it suggests that Romans 6 simply restates the doctrine of justification—a doubtful conclusion. Much more satisfactory is the view that Paul’s teaching contains both a judicial element and an actual, experiential reference.<\/p>\n<p class=\"h2\" id=\"ProgressiveSanctification\">Progressive Sanctification<\/p>\n<h5>Historical Survey<\/h5>\n<p>Although all Christian groups recognize the need to become transformed by the renewing of the mind (Rom 12:2), considerable differences are found among them regarding specific issues. The Reformers, generally speaking, held to what some call a “pessimistic” view of personal sanctification. This perspective is clearly reflected in the Westminster Confession of Faith (1647), which states that sanctification “is imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war” within the believer (XIII.ii). Although the confession goes on to emphasize the overcoming power of the Spirit, some Christians believe that its basic thrust obscures the need and possibility of spiritual victory.<\/p>\n<p>To some extent, the teachings of John Wesley (1703–91) may be viewed as a reaction to the usual Calvinistic and Lutheran formulations. Strongly influenced by the Pietistic movement of his day, Wesley paid much attention to the experiential side of Christianity and eventually formulated, though not with great consistency, the doctrine that “entire sanctification” is possible in this life. During the 19th century, interest in the possibility of perfection (not understood in an absolute sense, however) spread to many Christian circles. According to some, perfection resulted from the eradication of sin; according to others, spiritual victory was gained by counteracting the sin that remains even in the Christian’s heart. The latter approach became characteristic of the so-called Victorious Life Movement. These various “perfectionist” groups were subjected to a searching criticism by the Princeton theologian Benjamin B. Warfield (1851–1921). The debate has continued, though not as vigorously, ever since then.<\/p>\n<h5>The Agency in Sanctification<\/h5>\n<p>Much of the controversy focuses on the human role in sanctification. While all Christians agree that holiness would be impossible without God’s help, it is difficult to define precisely how that truth affects one’s own activity. In the Roman Catholic tradition so much stress has been placed on the cleansing power of baptism and on the meritorious character of good works that one may rightly question whether the significance of divine grace is not thereby ignored. At the other extreme stand some exponents of the Victorious Life Movement, whose stress on “let go and let God” (a slogan that has some value if properly used) sometimes suggests that believers remain completely passive in sanctification.<\/p>\n<p>No passage of Scripture is more relevant to this issue than Philippians 2:12-13, where Paul juxtaposes the command for one to work out one’s own salvation with the declaration that it is God who provides the spiritual strength necessary for the task. It may be tempting to emphasize the first part of the statement so as to ignore the fundamental significance of the second, or else to become so arrested by Paul’s stress (here and elsewhere) on divine grace that the weight of personal responsibility is overlooked. The apostle, however, appears to have deliberately and carefully preserved a fine balance between these two truths.<\/p>\n<p>Sanctification requires discipline, concentration, and effort, as is clear by the many exhortations of Scripture, especially those where the Christian life is described with such figures as running and fighting (1 Cor 9:24-27; Eph 6:10-17). But Christians must always resist the temptation to assume that they in effect sanctify themselves, that spiritual power comes from within them, and that they may therefore rely on their own strength. This is a difficult tension, though no more puzzling than the paradox of prayer (“Why pray when God, who knows our needs and who is all-wise and sovereign, will always do what is best anyway?”). Yet perhaps the real “secret” of holiness consists precisely in learning to keep that balance: relying thoroughly on God as the true agent in sanctification, while faithfully discharging one’s personal responsibility.<\/p>\n<p><em>See also<\/em> Holiness; Justification, Justified.<\/p>","content_en":"<h3>SANCTIFICATION<\/h3>\n<p>Term meaning “being made holy, or purified.” It is used broadly of the whole Christian experience, though most theologians prefer to use it in a restricted sense to distinguish it from related terms, such as “regeneration,” “justification,” and “glorification.”<\/p>\n<p class=\"h2\" id=\"Definition\">Definition<\/p>\n<p>A comprehensive definition of sanctification by the New Hampshire Baptist Confession (1833) states,<\/p>\n<p>We believe that Sanctification is the process by which, according to the will of God, we are made partakers of his holiness; that it is a progressive work; that it is begun in regeneration; and that it is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continual use of the appointed means—especially the Word of God, self-examination, self-denial, watchfulness, and prayer. (Article X)<\/p>\n<p>This definition helps us to distinguish sanctification from regeneration in that the latter speaks of the inception of the Christian life. Sanctification is also distinguished from glorification, which focuses on the consummation of God’s work in the believer. Put quite simply, then, regeneration refers to the beginning, sanctification to the middle, and glorification to the end of salvation.<\/p>\n<p>The distinction between sanctification and justification, on the other hand, calls for more detailed attention, both because it is subtle and because it is fundamental. In the first place, “justification,” like “regeneration,” refers (though not exclusively) to the beginning of the Christian experience, whereas the above definition emphasizes the progressive character of sanctification. Second, justification refers to a judicial act of God whereby believers are at once absolved of all their guilt and accounted legally righteous, whereas sanctification, like regeneration and glorification, calls attention to the transforming power of the Holy Spirit upon the character of God’s children.<\/p>\n<p>This distinction played an important role at the time of the Reformation. The Roman Catholic Church, in the opinion of the Reformers, confused these two doctrines by insisting that justification “is not remission of sins merely, but also the sanctification and renewal of the inward man” (Decrees of the Council of Trent, Sixth Session, 1547, ch. VII). In contrast, the Reformers emphasized that the two doctrines, although inseparable, must be distinguished. Calvin argued that, to be sure, these two elements of God’s saving act cannot be torn into parts any more than Christ can be torn: “Whomever, therefore, God receives into grace, on them he at the same time bestows the spirit of adoption, by whose power he remakes them to his own image. But if the brightness of the sun cannot be separated from its heat, shall we therefore say that the earth is warmed by its light, or lighted by its heat?” (<em>Institutes of the Christian Religion,<\/em> 3:11.6). In short, then, justification is a once-for-all, declarative act of God as Judge, whereas sanctification is a progressive change in the character of the person justified.<\/p>\n<p>One more element in the New Hampshire Baptist Confession definition requires comment, namely, the statement that “we are made partakers of his holiness.” A complete survey of what the Bible has to say about sanctification is not possible here, since practically the whole of Scripture addresses this issue in one way or another. One central theme in that teaching, however, must be emphasized: “You shall be holy as I am holy” (Lv 11:45; 1 Pt 1:16; cf. Mt 5:48). According to the Westminster Shorter Catechism (1647), by sanctification “we are renewed in the whole man after the image of God” (Question 34; see Col 3:10). Nothing can be more crucial to our view of sanctification than this truth. The standard of holiness is complete conformity to Christ’s image (Rom 8:29); anything less than that is a lowering of the scriptural standard and thus a dilution of the doctrine. The definition above, however, implies that Christ is more than our pattern: he himself provides his holiness for those united with him—he <em>is<\/em> our sanctification (1 Cor 1:30).<\/p>\n<p class=\"h2\" id=\"InitialSanctification\">Initial Sanctification<\/p>\n<p>The progressive nature of our sanctification is explicit in many passages, particularly Paul’s statement that Christians are transformed “from glory to glory” into the Lord’s image (2 Cor 3:18; see also Rom 12:1-2; Phil 3:14; Heb 6:1; 2 Pt 3:18). Moreover, the numerous commands found in Scripture imply that the Christian experiences growth.<\/p>\n<p> At the same time, however, a number of expressions in Scripture reveal that sanctification is given to the believer concurrent with regeneration. For example, Paul frequently refers to Christians as “saints,” that is, “holy ones” (Rom 1:7; Eph 1:1; etc.); this language suggests that sanctification is already the possession of believers. In fact, Paul specifically says that the Corinthian Christians “have been sanctified” (1 Cor 1:2), and he even coordinates sanctification with washing (= regeneration?) and justification as though all three elements had taken place at the same time (6:11). Perhaps more impressive is the apostle’s declaration that Christians have died to sin (Rom 6:2). One can hardly think of a more powerful figure than death, suggesting as it does a permanent, irrevocable dissolution of the believer’s relationship with sin.<\/p>\n<p>It goes without saying, of course, that these passages do not teach absolute perfection for every Christian upon conversion. Such an interpretation would bring us into conflict with the clear teaching of Scripture as a whole. Furthermore, one should note that the Corinthian “saints” were marked by woeful immaturity (1 Cor 3:1-3; 6:8; 11:17-22).<\/p>\n<p>How, then, should these passages be interpreted? Some writers have suggested that Paul is speaking of “potential” sanctification—that is, although our relationship with sin has not been actually severed, God has given us what we need for that to take place. There is an element of truth in this formulation, but it hardly does justice, by itself, to the force of Paul’s language. Coming somewhat closer to an adequate explanation is to speak of “positional” sanctification. According to this view, Paul is speaking in judicial terms regarding our status before God. One should certainly recognize a judicial element in Paul’s discussion (Rom 6:7 uses the word “justified”), but if that is all that is said, then it suggests that Romans 6 simply restates the doctrine of justification—a doubtful conclusion. Much more satisfactory is the view that Paul’s teaching contains both a judicial element and an actual, experiential reference.<\/p>\n<p class=\"h2\" id=\"ProgressiveSanctification\">Progressive Sanctification<\/p>\n<h5>Historical Survey<\/h5>\n<p>Although all Christian groups recognize the need to become transformed by the renewing of the mind (Rom 12:2), considerable differences are found among them regarding specific issues. The Reformers, generally speaking, held to what some call a “pessimistic” view of personal sanctification. This perspective is clearly reflected in the Westminster Confession of Faith (1647), which states that sanctification “is imperfect in this life; there abideth still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war” within the believer (XIII.ii). Although the confession goes on to emphasize the overcoming power of the Spirit, some Christians believe that its basic thrust obscures the need and possibility of spiritual victory.<\/p>\n<p>To some extent, the teachings of John Wesley (1703–91) may be viewed as a reaction to the usual Calvinistic and Lutheran formulations. Strongly influenced by the Pietistic movement of his day, Wesley paid much attention to the experiential side of Christianity and eventually formulated, though not with great consistency, the doctrine that “entire sanctification” is possible in this life. During the 19th century, interest in the possibility of perfection (not understood in an absolute sense, however) spread to many Christian circles. According to some, perfection resulted from the eradication of sin; according to others, spiritual victory was gained by counteracting the sin that remains even in the Christian’s heart. The latter approach became characteristic of the so-called Victorious Life Movement. These various “perfectionist” groups were subjected to a searching criticism by the Princeton theologian Benjamin B. Warfield (1851–1921). The debate has continued, though not as vigorously, ever since then.<\/p>\n<h5>The Agency in Sanctification<\/h5>\n<p>Much of the controversy focuses on the human role in sanctification. While all Christians agree that holiness would be impossible without God’s help, it is difficult to define precisely how that truth affects one’s own activity. In the Roman Catholic tradition so much stress has been placed on the cleansing power of baptism and on the meritorious character of good works that one may rightly question whether the significance of divine grace is not thereby ignored. At the other extreme stand some exponents of the Victorious Life Movement, whose stress on “let go and let God” (a slogan that has some value if properly used) sometimes suggests that believers remain completely passive in sanctification.<\/p>\n<p>No passage of Scripture is more relevant to this issue than Philippians 2:12-13, where Paul juxtaposes the command for one to work out one’s own salvation with the declaration that it is God who provides the spiritual strength necessary for the task. It may be tempting to emphasize the first part of the statement so as to ignore the fundamental significance of the second, or else to become so arrested by Paul’s stress (here and elsewhere) on divine grace that the weight of personal responsibility is overlooked. The apostle, however, appears to have deliberately and carefully preserved a fine balance between these two truths.<\/p>\n<p>Sanctification requires discipline, concentration, and effort, as is clear by the many exhortations of Scripture, especially those where the Christian life is described with such figures as running and fighting (1 Cor 9:24-27; Eph 6:10-17). But Christians must always resist the temptation to assume that they in effect sanctify themselves, that spiritual power comes from within them, and that they may therefore rely on their own strength. This is a difficult tension, though no more puzzling than the paradox of prayer (“Why pray when God, who knows our needs and who is all-wise and sovereign, will always do what is best anyway?”). Yet perhaps the real “secret” of holiness consists precisely in learning to keep that balance: relying thoroughly on God as the true agent in sanctification, while faithfully discharging one’s personal responsibility.<\/p>\n<p><em>See also<\/em> Holiness; Justification, Justified.<\/p>","summary_ro":"SANCTIFICATION Term meaning “being made holy, or purified.” It is used broadly of the whole Christian experience, though most theologians prefer to use it in a restricted sense to distinguish it from related terms, such as “regeneration,” “justification,” and “glorification.” Definition A comprehensive definition of sanctification by the New Hampshire Baptist Confession (1833) states, We believe that Sanctification is the process by which, according to the will of God, we are made partakers o...","summary_en":"SANCTIFICATION Term meaning “being made holy, or purified.” It is used broadly of the whole Christian experience, though most theologians prefer to use it in a restricted sense to distinguish it from related terms, such as “regeneration,” “justification,” and “glorification.” Definition A comprehensive definition of sanctification by the New Hampshire Baptist Confession (1833) states, We believe that Sanctification is the process by which, according to the will of God, we are made partakers o...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63170,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90796,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118422,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146048,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":3809,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Barbarian*","title_en":"Barbarian*","content_ro":"<h3>BARBARIAN*<\/h3>\n<p>Foreigner, especially a person from a culture regarded as primitive or uncivilized. The Greek word <span class=\"greek\" lang=\"el\">barbaros<\/span><em>,<\/em> translated “barbarian” (<span>kjv<\/span>), originated as a repeated nonsense syllable, “<em>bar-bar<\/em><em>,<\/em>” in imitation of the strange sound of a foreign language. The Greeks, viewing themselves as the only truly cultured people in the world, tended to refer to everything non-Greek as barbarian. The Romans adopted Greek culture, considered themselves equals of the Greeks, and regarded other languages, customs, and people as barbarian.<\/p>\n<p>The NT use of the word illustrates its several shades of meaning. The relationship to language is evident in a statement about speaking in tongues through the Holy Spirit (1 Cor 14:11). The apostle Paul said that if a Christian’s spiritual language were not understood, the person speaking would be a barbarian to Paul and vice versa. Luke’s account of Paul’s shipwreck on Malta refers to barbarous people and barbarians (<span>kjv<\/span>, Acts 28:2-4). Obviously, nothing derogatory was intended, since the kindness of the natives was being described. Elsewhere, Paul used the word in the usual Greek-Roman manner, saying he was indebted both to the Greeks and to the barbarians (Rom 1:14). In a profound statement that the gospel of Jesus Christ is for everyone Paul said, “Here there cannot be Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free man, but Christ is all, and in all” (Col 3:11, <span>rsv<\/span>).<\/p>","content_en":"<h3>BARBARIAN*<\/h3>\n<p>Foreigner, especially a person from a culture regarded as primitive or uncivilized. The Greek word <span class=\"greek\" lang=\"el\">barbaros<\/span><em>,<\/em> translated “barbarian” (<span>kjv<\/span>), originated as a repeated nonsense syllable, “<em>bar-bar<\/em><em>,<\/em>” in imitation of the strange sound of a foreign language. The Greeks, viewing themselves as the only truly cultured people in the world, tended to refer to everything non-Greek as barbarian. The Romans adopted Greek culture, considered themselves equals of the Greeks, and regarded other languages, customs, and people as barbarian.<\/p>\n<p>The NT use of the word illustrates its several shades of meaning. The relationship to language is evident in a statement about speaking in tongues through the Holy Spirit (1 Cor 14:11). The apostle Paul said that if a Christian’s spiritual language were not understood, the person speaking would be a barbarian to Paul and vice versa. Luke’s account of Paul’s shipwreck on Malta refers to barbarous people and barbarians (<span>kjv<\/span>, Acts 28:2-4). Obviously, nothing derogatory was intended, since the kindness of the natives was being described. Elsewhere, Paul used the word in the usual Greek-Roman manner, saying he was indebted both to the Greeks and to the barbarians (Rom 1:14). In a profound statement that the gospel of Jesus Christ is for everyone Paul said, “Here there cannot be Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free man, but Christ is all, and in all” (Col 3:11, <span>rsv<\/span>).<\/p>","summary_ro":"BARBARIAN* Foreigner, especially a person from a culture regarded as primitive or uncivilized. The Greek word barbaros, translated “barbarian” (kjv), originated as a repeated nonsense syllable, “bar-bar,” in imitation of the strange sound of a foreign language. The Greeks, viewing themselves as the only truly cultured people in the world, tended to refer to everything non-Greek as barbarian. The Romans adopted Greek culture, considered themselves equals of the Greeks, and regarded other langu...","summary_en":"BARBARIAN* Foreigner, especially a person from a culture regarded as primitive or uncivilized. The Greek word barbaros, translated “barbarian” (kjv), originated as a repeated nonsense syllable, “bar-bar,” in imitation of the strange sound of a foreign language. The Greeks, viewing themselves as the only truly cultured people in the world, tended to refer to everything non-Greek as barbarian. The Romans adopted Greek culture, considered themselves equals of the Greeks, and regarded other langu...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7226,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Colossians","title_en":"Letter to the Colossians","content_ro":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","content_en":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","summary_ro":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","summary_en":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":37829,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Uncircumcision*","title_en":"Uncircumcision*","content_ro":"<h3>UNCIRCUMCISION*<\/h3>\n<p>Natural condition of the male, that is, with the foreskin covering his penis. Since the Jews, among many other peoples, surgically removed this as a sign of their covenant with God (Gn 17:9-14; Ex 12:48; Lv 12:3), the term came to designate “non-Jew” or “Gentile” (Philistines, Greeks, and Romans did not circumcise, but Egyptians and many Semitic peoples did). By extension, it connoted “those outside the covenant.”<\/p>\n<p>The term “uncircumcision” occurs 20 times in the NT, most of the time meaning simply “Gentile,” as opposed to Jew. Paul argues strongly against making such distinctions. For Paul, the attitude of one’s heart toward God is much more important than ritual law, which has nothing to do with his salvation (Rom 2:25-27). Abraham became a believer and was justified by God while he was uncircumcised, so circumcision has nothing to do with his salvation (3:30; 4:9-12). Formerly, Gentiles were excluded from the people of God (Eph 2:11-12), but now Jewish and gentile believers have become one in Christ (Gal 2:7; 5:6; 6:15; Col 3:11). Paul refuses to give way to those demanding circumcision for full church membership.<\/p>\n<p>In one passage (Col 2:8-15), Paul speaks of uncircumcision metaphorically, meaning a person’s unregenerate state. Here uncircumcision is equivalent to “the flesh” (meaning one’s evil impulse or natural state). As literal flesh is cut away in the rite of circumcision, so this “flesh” is cut away by Christ at the time of conversion, as symbolized in baptism. The baptized person is one purified from “uncleanness” as a circumcised Gentile is purified from previous uncircumcised uncleanness.<\/p>\n<p><em>See also<\/em> Circumcision.<\/p>","content_en":"<h3>UNCIRCUMCISION*<\/h3>\n<p>Natural condition of the male, that is, with the foreskin covering his penis. Since the Jews, among many other peoples, surgically removed this as a sign of their covenant with God (Gn 17:9-14; Ex 12:48; Lv 12:3), the term came to designate “non-Jew” or “Gentile” (Philistines, Greeks, and Romans did not circumcise, but Egyptians and many Semitic peoples did). By extension, it connoted “those outside the covenant.”<\/p>\n<p>The term “uncircumcision” occurs 20 times in the NT, most of the time meaning simply “Gentile,” as opposed to Jew. Paul argues strongly against making such distinctions. For Paul, the attitude of one’s heart toward God is much more important than ritual law, which has nothing to do with his salvation (Rom 2:25-27). Abraham became a believer and was justified by God while he was uncircumcised, so circumcision has nothing to do with his salvation (3:30; 4:9-12). Formerly, Gentiles were excluded from the people of God (Eph 2:11-12), but now Jewish and gentile believers have become one in Christ (Gal 2:7; 5:6; 6:15; Col 3:11). Paul refuses to give way to those demanding circumcision for full church membership.<\/p>\n<p>In one passage (Col 2:8-15), Paul speaks of uncircumcision metaphorically, meaning a person’s unregenerate state. Here uncircumcision is equivalent to “the flesh” (meaning one’s evil impulse or natural state). As literal flesh is cut away in the rite of circumcision, so this “flesh” is cut away by Christ at the time of conversion, as symbolized in baptism. The baptized person is one purified from “uncleanness” as a circumcised Gentile is purified from previous uncircumcised uncleanness.<\/p>\n<p><em>See also<\/em> Circumcision.<\/p>","summary_ro":"UNCIRCUMCISION* Natural condition of the male, that is, with the foreskin covering his penis. Since the Jews, among many other peoples, surgically removed this as a sign of their covenant with God (Gn 17:9-14; Ex 12:48; Lv 12:3), the term came to designate “non-Jew” or “Gentile” (Philistines, Greeks, and Romans did not circumcise, but Egyptians and many Semitic peoples did). By extension, it connoted “those outside the covenant.” The term “uncircumcision” occurs 20 times in the NT, most of th...","summary_en":"UNCIRCUMCISION* Natural condition of the male, that is, with the foreskin covering his penis. Since the Jews, among many other peoples, surgically removed this as a sign of their covenant with God (Gn 17:9-14; Ex 12:48; Lv 12:3), the term came to designate “non-Jew” or “Gentile” (Philistines, Greeks, and Romans did not circumcise, but Egyptians and many Semitic peoples did). By extension, it connoted “those outside the covenant.” The term “uncircumcision” occurs 20 times in the NT, most of th...","source":"Articles\/U.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58344,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:11","title_en":"Study Note: Coloseni 3:11","content_ro":"<p><strong>3:11<\/strong> <em>barbaric, uncivilized:<\/em> Literally <em>Barbarian, Scythian.<\/em> The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word <em>barbarian<\/em>). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, <em>Against Apion<\/em> 2.38). All such distinctions do not <em>matter<\/em> in our relationship with God through <em>Christ<\/em>.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>barbaric, uncivilized:<\/em> Literally <em>Barbarian, Scythian.<\/em> The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word <em>barbarian<\/em>). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, <em>Against Apion<\/em> 2.38). All such distinctions do not <em>matter<\/em> in our relationship with God through <em>Christ<\/em>.<\/p>","summary_ro":"3:11 barbaric, uncivilized: Literally Barbarian, Scythian. The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word barbarian). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, Against Apion 2.38). All such distinctions do not matter in our relationship with God through Christ.","summary_en":"3:11 barbaric, uncivilized: Literally Barbarian, Scythian. The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word barbarian). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, Against Apion 2.38). All such distinctions do not matter in our relationship with God through Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85970,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:11","title_en":"Study Note: Coloseni 3:11","content_ro":"<p><strong>3:11<\/strong> <em>barbaric, uncivilized:<\/em> Literally <em>Barbarian, Scythian.<\/em> The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word <em>barbarian<\/em>). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, <em>Against Apion<\/em> 2.38). All such distinctions do not <em>matter<\/em> in our relationship with God through <em>Christ<\/em>.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>barbaric, uncivilized:<\/em> Literally <em>Barbarian, Scythian.<\/em> The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word <em>barbarian<\/em>). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, <em>Against Apion<\/em> 2.38). All such distinctions do not <em>matter<\/em> in our relationship with God through <em>Christ<\/em>.<\/p>","summary_ro":"3:11 barbaric, uncivilized: Literally Barbarian, Scythian. The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word barbarian). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, Against Apion 2.38). All such distinctions do not matter in our relationship with God through Christ.","summary_en":"3:11 barbaric, uncivilized: Literally Barbarian, Scythian. The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word barbarian). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, Against Apion 2.38). All such distinctions do not matter in our relationship with God through Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113596,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:11","title_en":"Study Note: Coloseni 3:11","content_ro":"<p><strong>3:11<\/strong> <em>barbaric, uncivilized:<\/em> Literally <em>Barbarian, Scythian.<\/em> The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word <em>barbarian<\/em>). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, <em>Against Apion<\/em> 2.38). All such distinctions do not <em>matter<\/em> in our relationship with God through <em>Christ<\/em>.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>barbaric, uncivilized:<\/em> Literally <em>Barbarian, Scythian.<\/em> The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word <em>barbarian<\/em>). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, <em>Against Apion<\/em> 2.38). All such distinctions do not <em>matter<\/em> in our relationship with God through <em>Christ<\/em>.<\/p>","summary_ro":"3:11 barbaric, uncivilized: Literally Barbarian, Scythian. The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word barbarian). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, Against Apion 2.38). All such distinctions do not matter in our relationship with God through Christ.","summary_en":"3:11 barbaric, uncivilized: Literally Barbarian, Scythian. The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word barbarian). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, Against Apion 2.38). All such distinctions do not matter in our relationship with God through Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141222,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:11","title_en":"Study Note: Coloseni 3:11","content_ro":"<p><strong>3:11<\/strong> <em>barbaric, uncivilized:<\/em> Literally <em>Barbarian, Scythian.<\/em> The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word <em>barbarian<\/em>). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, <em>Against Apion<\/em> 2.38). All such distinctions do not <em>matter<\/em> in our relationship with God through <em>Christ<\/em>.<\/p>","content_en":"<p><strong>3:11<\/strong> <em>barbaric, uncivilized:<\/em> Literally <em>Barbarian, Scythian.<\/em> The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word <em>barbarian<\/em>). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, <em>Against Apion<\/em> 2.38). All such distinctions do not <em>matter<\/em> in our relationship with God through <em>Christ<\/em>.<\/p>","summary_ro":"3:11 barbaric, uncivilized: Literally Barbarian, Scythian. The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word barbarian). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, Against Apion 2.38). All such distinctions do not matter in our relationship with God through Christ.","summary_en":"3:11 barbaric, uncivilized: Literally Barbarian, Scythian. The Greeks mocked people from other cultures for their inability to speak Greek well, claiming they could only say “bar bar” (hence the word barbarian). The Scythians were tribes that had settled on the north coast of the Black Sea and were widely viewed as fierce and crude (see Josephus, Against Apion 2.38). All such distinctions do not matter in our relationship with God through Christ.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59947,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66912,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87573,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94538,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115199,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122164,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142825,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Circumcision","title_en":"Circumcision","content_ro":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","content_en":"<h3>Circumcision<\/h3>\n<p>Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26).<\/p>\n<p>God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-14) and remind them to live in faithfulness to the covenant.<\/p>\n<p>Although circumcision was applied to adult males when they joined the covenant community (Gen 17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (Gen 21:4; Lev 12:3), who received God’s promises and membership in the covenant community through their parents. Faith was required in order to receive God’s blessings, however, as can be seen in the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers. Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-24), and circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).<\/p>\n<p>Circumcision would help Israel recognize and remember that they must lay aside natural impurity. God’s people had to be loyal to the covenant, to the family, and to their own marriages. Intermarriage with uncircumcised people who were not of the covenant was a violation of the covenant. Any man who refused to be circumcised (physically <em>cut<\/em> in this symbolic way) would be <em>cut<\/em> off from the covenant people because of his disobedience to God’s command (Gen 17:14).<\/p>\n<p>Circumcision is a symbol of separation from the world, of purity, and of loyalty to the covenant. It provides the powerful metaphor of “circumcision of the heart,” which designates a heart that is committed to God and is inwardly set apart to God, rather than being stubbornly resistant (Lev 26:41; Deut 30:6; Jer 4:4; 9:26; Eph 2:11). Circumcision of the heart evidences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).<\/p>\n<p>When Jesus Christ established God’s new covenant, he fulfilled the requirements of the old covenant. It is not necessary for Gentile believers to be circumcised, since they are incorporated into the people of God through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must turn in confidence to God and his promises, lay aside sinful behavior and the customs of the world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 17:9-14, 23-27; 21:4; 34:1-26; Exod 4:24-26; 12:48; Lev 12:3; Josh 5:2-8; Jer 9:25-26; Ezek 44:7-9; Luke 1:59; 2:21; Acts 15:1-31; 16:1-5; Rom 2:25-29; 1 Cor 7:17-19; Gal 5:1-6, 11-12; 6:12-16; Eph 2:11-18; Phil 3:2-7; Col 2:11; 3:11<\/p>","summary_ro":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","summary_en":"Circumcision Circumcision, the removal of the male foreskin, was practiced by a number of cultures in the ancient world (see Jer 9:25-26). God chose circumcision as the sign of a covenant that focuses on descendants. God had promised to make Abraham and his descendants into a great nation (Gen 12:2; 17:3-6) and to use them to redeem the Gentile nations (12:3; see Gal 3:8-9). Circumcision was God’s signature in flesh; it would identify Abraham and his descendants as God’s own people (Gen 17:9-...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149790,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Jews and Gentiles","title_en":"Jews and Gentiles","content_ro":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","content_en":"<h3>Jews and Gentiles<\/h3>\n<p>One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages:<\/p>\n<p><strong>1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief.<\/strong> Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was already a matter of history and personal experience for Paul—although he shared the Good News with Jews in synagogues all over the eastern Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).<\/p>\n<p><strong>2. Many Gentiles respond to the message with faith.<\/strong> As the natural branches were broken off, “branches from a wild olive tree have been grafted in” (Rom 11:17). After being resisted in the synagogues, Paul and the other apostles offered salvation to the Gentiles, and many responded affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in Rome was largely a Gentile community.<\/p>\n<p><strong>3. Many Jews respond to the Good News with faith.<\/strong> The natural branches are able to be “grafted in again” (Rom 11:23). Paul argues that the Jews are not “beyond recovery” and are capable of turning to Christ (11:11). Paul’s hope is that, as Gentiles enjoy the blessings of salvation, Jews would become jealous and respond to the Good News (11:11-15).<\/p>\n<p><strong>4. God pours out great blessing on the world, including the resurrection from the dead.<\/strong> Paul indicates that when the Jews turn to the Lord in greater numbers, it will be a tremendous blessing for the world (11:12, 15). Those who accept God’s offer of salvation—both Jew and Gentile—experience new life (see 11:15) and in the future will experience the resurrection from the dead (see 1 Cor 15:20-26). The end of history will see a great community of both Jews and Gentiles praising God for his mercy. Then all people will see and understand the great wisdom and love of God (Rom 11:33-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 7:7-8; 32:19-21; Isa 9:1-3; 49:6; Matt 4:15-16; 8:10-12; 15:21-28; Luke 21:20-24; Acts 2:38-39; 10:45-46; 11:12-18; 13:42-49; 18:4-6; 26:15-18; 28:23-28; Rom 1:5-6, 16-17; 2:9-10, 24-27; 3:9, 29-30; 9:25-33; 10:11-13; 11:11-36; 15:7-13, 27; 1 Cor 12:13; Gal 2:8-21; 3:8-9, 26-29; Eph 2:11-22; 3:6; Col 3:11<\/p>","summary_ro":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","summary_en":"Jews and Gentiles One of the key themes of the New Testament is that God has incorporated Gentiles into the people of God while remaining faithful to his promises to Israel. In Romans 11:11-32, Paul describes God’s plan to save all nations in four distinct stages: 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. Using the metaphor of an olive tree, Paul says that “some of these branches from Abraham’s tree . . . have been broken off” (11:17). This stage was alre...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":7221,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Colossians","title_en":"Letter to the Colossians","content_ro":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","content_en":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","summary_ro":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","summary_en":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":7347,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Compassion","title_en":"Compassion","content_ro":"<h3>COMPASSION<\/h3>\n<p>Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:34; Jas 2:8-18; 1 Jn 3:18). In scriptural usage compassion is always both a feeling and the appropriate action based on that feeling.<\/p>\n<p>In the OT, compassion describes one aspect of God’s covenantal relationship with his people. One of the Hebrew words translated “compassion” is derived from a root word meaning “womb,” thus comparing God’s love with maternal love. God’s compassion, however, went beyond simply feeling the emotion; it was always demonstrated by definite acts that testified to his covenant with Israel. In spite of Israel’s rebellions, God still had compassion on his people (2 Kgs 13:23; 2 Chr 36:15; Ps 78:38), as well as on all his creation (Ps 145:9). When Israel was chastised, the nation often feared that God had permanently withdrawn his favor (Ps 77:9; Is 27:11; 63:15; Jer 13:14; 21:7; Hos 13:14). Yet God’s compassion would revive, and he would restore his people (Dt 30:3; Ps 135:14; Is 14:1; 49:13; 54:7-8; Jer 12:15; 30:18; Mi 7:19).<\/p>\n<p>In the NT, Jesus Christ, the Son of God, exactly reflected the Father’s compassion in his dealings with a fallen humanity. Jesus healed diseases and infirmities, cast out spirits, empowered others, and sent them out to do likewise. He fed hungry people and, in response to a mother’s grief, raised her only son from the dead. Following Jesus’ example, Christians are to show compassion in dealing with others. Jesus set forth the example in the parables of the Good Samaritan, who had compassion on a wounded traveler (Lk 10:33), and the Prodigal Son, whose father had compassion on him when he returned home (15:20).<\/p>\n<p>The apostle Paul listed a number of qualities that the Colossian church “as God’s chosen ones” was to incorporate; the first was compassion (Col 3:12). It was to be an integral part of the concept of Christian community. The Greek word means literally “to be moved in one’s bowels.” The term points to the very core of one’s inner feelings, much as the term “heart” does today. One’s intense inner feelings should always lead to outward compassionate acts of mercy and kindness.<\/p>","content_en":"<h3>COMPASSION<\/h3>\n<p>Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:34; Jas 2:8-18; 1 Jn 3:18). In scriptural usage compassion is always both a feeling and the appropriate action based on that feeling.<\/p>\n<p>In the OT, compassion describes one aspect of God’s covenantal relationship with his people. One of the Hebrew words translated “compassion” is derived from a root word meaning “womb,” thus comparing God’s love with maternal love. God’s compassion, however, went beyond simply feeling the emotion; it was always demonstrated by definite acts that testified to his covenant with Israel. In spite of Israel’s rebellions, God still had compassion on his people (2 Kgs 13:23; 2 Chr 36:15; Ps 78:38), as well as on all his creation (Ps 145:9). When Israel was chastised, the nation often feared that God had permanently withdrawn his favor (Ps 77:9; Is 27:11; 63:15; Jer 13:14; 21:7; Hos 13:14). Yet God’s compassion would revive, and he would restore his people (Dt 30:3; Ps 135:14; Is 14:1; 49:13; 54:7-8; Jer 12:15; 30:18; Mi 7:19).<\/p>\n<p>In the NT, Jesus Christ, the Son of God, exactly reflected the Father’s compassion in his dealings with a fallen humanity. Jesus healed diseases and infirmities, cast out spirits, empowered others, and sent them out to do likewise. He fed hungry people and, in response to a mother’s grief, raised her only son from the dead. Following Jesus’ example, Christians are to show compassion in dealing with others. Jesus set forth the example in the parables of the Good Samaritan, who had compassion on a wounded traveler (Lk 10:33), and the Prodigal Son, whose father had compassion on him when he returned home (15:20).<\/p>\n<p>The apostle Paul listed a number of qualities that the Colossian church “as God’s chosen ones” was to incorporate; the first was compassion (Col 3:12). It was to be an integral part of the concept of Christian community. The Greek word means literally “to be moved in one’s bowels.” The term points to the very core of one’s inner feelings, much as the term “heart” does today. One’s intense inner feelings should always lead to outward compassionate acts of mercy and kindness.<\/p>","summary_ro":"COMPASSION Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:...","summary_en":"COMPASSION Quality of showing kindness or favor, of being gracious, or of having pity or mercy. In the Bible, God is described as being like a compassionate father to those who revere him (Ps 103:13). Jesus Christ exemplified God’s compassion in his preaching and healing (Mt 9:36; 14:14), in his concern for the lostness of humanity (Lk 19:41), and finally in his sacrifice on the cross (Rom 5:8). The church is to demonstrate compassion as one facet of the love Jesus commanded (Mt 5:4-7; Jn 13:...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10395,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Election Elect","title_en":"Election Elect","content_ro":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","content_en":"<h3>ELECT, ELECTION<\/h3>\n<p>In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen.<\/p>\n<p>When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took the initiative and chose them. Nor did God’s choice rest on any particular virtues that his people exemplified, but rather on his promise to their forefather Abraham (Dt 7:7-8). God also chose their leaders, such as Saul and David (1 Sm 10:24; 2 Sm 6:21), apart from any popular vote by the people. The word thus indicates God’s prerogative in deciding what shall happen, independent of human choice.<\/p>\n\n<p>The same thoughts are found in the NT. God’s people are described as his “elect” or “chosen ones,” a term used by Jesus when speaking of the future time when the Son of Man will come and gather together God’s people (Mk 13:20, 27). He will vindicate them for their sufferings and for their patience in waiting for his coming (Lk 18:7). In 1 Peter 2:9, God’s people are called a “chosen [elect] nation.” This phrase was originally used of the people of Israel (Is 43:20), and it brings out the fact that the people of God in the OT and the Christian church in the NT stand in continuity with each other; the promises addressed to Israel now find fulfillment in the church.<\/p>\n<p>In Romans 9–11 Paul discusses the problem of why the people of Israel as a nation have rejected the gospel, while the Gentiles have accepted it. He states that in the present time there is a “remnant” of Israel as a result of God’s gracious choice of them. This group is “the elect.” They are the chosen people who have obtained what was meant for Israel as a whole, while the greater mass of the people have failed to obtain it because they were “hardened” as a result of their sin (Rom 11:5-7).<\/p>\n<p>Nevertheless, God’s choice of Israel to be his people has not been canceled. Most Jewish people have aligned themselves against the gospel, so that the Gentiles may come in and receive God’s blessings in their place; however, they still are loved by God, and God will not go back on his original calling of them (Rom 11:28). Consequently, Paul is confident that in due time there will be a general return to God by the people of Israel.<\/p>\n<p>The word translated “elect” is generally found in the plural and refers either to the members of God’s people as a whole or to those in a particular local church (Rom 8:33; Col 3:12; 1 Thes 1:4; 2 Tm 2:10; Ti 1:1; 1 Pt 1:1-2; 2 Pt 1:10; Rv 17:14; cf. Rom 16:13 and 2 Jn 1:13, which have the singular form). The use of the plural may partly be explained by the fact that most of the NT letters are addressed to groups of people rather than to individuals. More probably, however, the point is that God’s election is concerned with the creation of a collective people rather than the calling of isolated individuals.<\/p>\n<p>The word “election” emphasizes that membership of God’s people is due to God’s initiative, prior to all human response, made before time began (Eph 1:4; cf. Jn 15:16, 19). It is God who has called men and women to be his people, and those who respond are elect. God’s call does not depend on any virtues or merits of humankind. Indeed, he chooses the foolish things by worldly standards to shame the wise, the weak to confound the strong, and the lowly and insignificant to bring to nothing those who think that they are something (1 Cor 1:27-28). The effect of election is to leave no grounds whatever for human boasting in achievement and position. Whatever the elect are, they owe it entirely to God, and they cannot boast or compare themselves with other people.<\/p>\n<p>God’s elect are a privileged people. Since they now have God to uphold them, no one can bring any accusation against them that might lead to God’s condemnation (Rom 8:33). They constitute a royal priesthood; they are God’s servants with the right of access to him (1 Pt 2:9). It is for their sake that the apostles endured hardship and suffering, so that they might enjoy future salvation and eternal glory (2 Tm 2:10).<\/p>\n<p>The elect are distinguished by their faith in God (Ti 1:1), and they are called to show the character that befits God’s people (Col 3:12). They must make their calling and election sure; that is, they must show that they belong to God by the quality of their lives (2 Pt 1:10). They must continue being faithful to the One who called them (Rv 17:14).<\/p>\n<p>The relationship between God’s call and human response is explained in Matthew 22:14: “For many are called, but few are chosen.” Although God calls many through the gospel, only some of those respond to the call and become his elect people. The text sheds no light on the mystery of why only some become God’s people. Certainly, when a person does respond to God’s call, it is because the gospel comes to him or her “in power and in the Holy Spirit and with full conviction” (1 Thes 1:4-5). When men and women refuse the gospel, it is because they have become hardened as a result of sin and their trust in their own works. Scripture does not go beyond that point in explanation, and neither should Christians.<\/p>\n<p>“Election” can also be used of God’s choice of people to serve him. Jesus chose the 12 disciples out of the larger company of those who followed him (Lk 6:13; Acts 1:2). The same thought reappears in John’s Gospel; Jesus commented that although he chose the Twelve, one of them turned out to be a devil (Jn 6:70; 13:18). When a replacement was needed for Judas, the church prayed to Jesus and asked him to show them which of the two available candidates he would choose to fill the gap in the Twelve (Acts 1:24). Peter attributes his evangelism among the Gentiles to God’s election of him for that purpose (15:7). Similarly, Paul was an elected instrument for God’s mission to the Gentiles (9:15). The initiative in Christian mission rests with God, who elects people to serve him in particular ways.<\/p>\n<p><em>See also<\/em> Foreknowledge; Foreordination.<\/p>","summary_ro":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","summary_en":"ELECT, ELECTION In modern English, terms referring to the selection of a leader or representative by a group of people. An element of choice is involved, since usually there are several candidates out of whom one must be chosen. When the verb “elect” is used theologically in the Bible, it usually has God as its subject. In the OT it is used for God’s choice of Israel to be his people (cf. Acts 13:17). Israel became God’s people, not because they decided to belong to him, but because he took t...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":19367,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeshurun*","title_en":"Jeshurun*","content_ro":"<h3>JESHURUN*<\/h3>\n<p>Poetical name for Israel, possibly derived from the Hebrew root meaning “upright,” but according to many scholars a diminutive of Israel. The name Jeshurun is mentioned in Deuteronomy 32:15 and 33:5, 26 (see <span>nlt<\/span> mg). In the Septuagint, the word is not translated as a proper name but as an adjective, “beloved.” In Isaiah 44:2 Jacob is described as “Israel, my chosen one” (with mg note saying “Jeshurun,” see <span>nlt<\/span>), thus linking the name with the idea of election. In Deuteronomy 33:5 Israel is reminded that “the <span>Lord<\/span> became king in Jeshurun” (<span>rsv<\/span>), and in verse 26 it is told that there is none like God. If we follow the Septuagint, there is a link with the term “beloved” used of Christ (Mt 3:17; Mk 1:11; Eph 1:6) and of the church (Col 3:12; 1 Thes 1:4; 2 Thes 2:13; Jude 1:1).<\/p>","content_en":"<h3>JESHURUN*<\/h3>\n<p>Poetical name for Israel, possibly derived from the Hebrew root meaning “upright,” but according to many scholars a diminutive of Israel. The name Jeshurun is mentioned in Deuteronomy 32:15 and 33:5, 26 (see <span>nlt<\/span> mg). In the Septuagint, the word is not translated as a proper name but as an adjective, “beloved.” In Isaiah 44:2 Jacob is described as “Israel, my chosen one” (with mg note saying “Jeshurun,” see <span>nlt<\/span>), thus linking the name with the idea of election. In Deuteronomy 33:5 Israel is reminded that “the <span>Lord<\/span> became king in Jeshurun” (<span>rsv<\/span>), and in verse 26 it is told that there is none like God. If we follow the Septuagint, there is a link with the term “beloved” used of Christ (Mt 3:17; Mk 1:11; Eph 1:6) and of the church (Col 3:12; 1 Thes 1:4; 2 Thes 2:13; Jude 1:1).<\/p>","summary_ro":"JESHURUN* Poetical name for Israel, possibly derived from the Hebrew root meaning “upright,” but according to many scholars a diminutive of Israel. The name Jeshurun is mentioned in Deuteronomy 32:15 and 33:5, 26 (see nlt mg). In the Septuagint, the word is not translated as a proper name but as an adjective, “beloved.” In Isaiah 44:2 Jacob is described as “Israel, my chosen one” (with mg note saying “Jeshurun,” see nlt), thus linking the name with the idea of election. In Deuteronomy 33:5 Is...","summary_en":"JESHURUN* Poetical name for Israel, possibly derived from the Hebrew root meaning “upright,” but according to many scholars a diminutive of Israel. The name Jeshurun is mentioned in Deuteronomy 32:15 and 33:5, 26 (see nlt mg). In the Septuagint, the word is not translated as a proper name but as an adjective, “beloved.” In Isaiah 44:2 Jacob is described as “Israel, my chosen one” (with mg note saying “Jeshurun,” see nlt), thus linking the name with the idea of election. In Deuteronomy 33:5 Is...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":21726,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Kindness","title_en":"Kindness","content_ro":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","content_en":"<h3>KINDNESS<\/h3>\n<p>State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional.<\/p>\n<p>The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her home (Jos 2:12). Before he attacked Amalek, Saul asked the Kenites to leave the Amalekite territory, not wanting to kill them along with the Amalekites because of the kindness they had shown Israel when Israel came up from Egypt (1 Sm 15:6). David commended the men of Jabesh-gilead for the kindness they had shown Saul in giving his body a decent burial (2 Sm 2:5). Jonathan requested “unfailing kindness” of David so that he would not be killed (1 Sm 20:14-15). David extended this kindness to Jonathan’s son by granting him the right to eat at the king’s table (2 Sm 9:1-7).<\/p>\n<p>It is the worst kind of ingratitude to return evil for kindness. Abimelech wanted Abraham to swear that he would return kindness for kindness to his offspring (Gn 21:23). Abner showed kindness to Ishbosheth by not delivering him over to David, while Ishbosheth, in return, charged Abner with guilt regarding Saul’s concubine, Rizpah (2 Sm 3:8). Hanun received David’s kind act of sending condolences on his father’s death by humiliating David’s messengers, thereby bringing on war between the two nations (10:2-19). Absalom rebuked Hushai, David’s friend, for supposedly leaving David’s side when he needed him. Absalom asked Hushai if that was the way he was repaying David’s friendship (2 Sm 16:17; see also 2 Chr 24:22).<\/p>\n<p>God’s actions provide the outstanding illustrations of kindness in the Bible. The Levites praised God because he had proved to be a God of forgiveness, graciousness, compassion, and abundant lovingkindness (Neh 9:17-31). To highlight God’s virtue even more, they declared his kindness against the backdrop of Israel’s unfaithfulness. God did not forsake his people, even though they forsook him for a golden calf. He gave them his Spirit to instruct them. He gave them manna to eat and water to drink for 40 years in the wilderness. He gave them Canaan, a land in which to dwell.<\/p>\n<p>The high point of God’s kindness was his provision of salvation for sinners, not on the basis of their works but on the basis of his mercy (Ti 3:4; see also Eph 2:7). Because of God’s great kindness toward them, in giving both physical and spiritual blessings, Christians are exhorted, as God’s elect, to put on hearts of compassion, kindness, humility, gentleness, and patience; that is, to show kindness to others in return for God’s kindness (Col 3:12). The apostle Peter commanded Christians to add to their faith, along with other excellences, the excellence of brotherly kindness (2 Pt 1:7, <span>kjv<\/span>).<\/p>","summary_ro":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","summary_en":"KINDNESS State of being that includes the attributes of loving affection, sympathy, friendliness, patience, pleasantness, gentleness, and goodness. Kindness is a quality shown in the way a person speaks and acts. It is more volitional than emotional. The Bible is filled with illustrations of kindness. Joseph wanted Pharaoh’s butler to show kindness by remembering him to Pharaoh (Gn 40:14). Rahab requested kind treatment from Israel for her protection of the two spies who had come into her hom...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25228,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mercy","title_en":"Mercy","content_ro":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","content_en":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","summary_ro":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","summary_en":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27416,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New","title_en":"New","content_ro":"<h3>NEW<\/h3>\n<p>That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\n<p>That the second part of the Bible is called the <em>New<\/em> Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others.<\/p>\n<p class=\"h2\" id=\"TheExpectationoftheNew\">The Expectation of the New<\/p>\n<p>The totality of the expectation of the <em>new<\/em> is best expressed in Jeremiah and Ezekiel and in the reference in the Psalter to the “new song” to be given to the people to sing (e.g., Pss 33:3; 40:3; 149:1; cf., also Is 42:10). Jeremiah speaks of the day when God will make a new covenant with the house of Israel (Jer 31:31-34; cf. Ez 34:25-31; 37:26-28). In contrast with the old, this new covenant will be written upon the heart—that is, it will be internalized. Similarly Ezekiel (Ez 36:22-32) tells of the day when God, as an expression of his own holiness, will cleanse his people and will give a heart of flesh in place of the heart of stone. This will usher in the age of the Spirit and will bring about a new existence, characterized by security and freedom, in which the laws of God are carried out. The supreme feature of this new time is the new spirit within them (Ez 11:19). Joel speaks also of that day when the Spirit of God will be poured out on all flesh (Jl 2:28). Isaiah 65:17 states the promise of “new heavens and a new earth,” words that often reflect national circumstances and hopes (for example, after the exile). However, they came to take on new eschatological significance beyond the hope of the nation Israel.<\/p>\n<p class=\"h2\" id=\"TheComingoftheNew\">The Coming of the New<\/p>\n<p>The central proclamation of the presence of the kingdom in the world through Jesus is a declaration that the promised new age has broken into time in powerful ways. Jesus’ ministry is one of fulfillment; what has been promised by prophets has begun to take place. John the Baptist had prepared the way for the one who would bestow the promised Spirit. The giving of this Spirit is the giving of new life. Through faith in Christ, one is born anew (Jn 3:3-7). But Jesus had to die in order for this new life to be given. At the Last Supper the cup of wine Jesus shared with his disciples symbolized the blood of the new covenant (Mk 14:24).<\/p>\n<p>The early church expressed this significance in varying metaphors. This “newness of life” is expressed sacramentally through baptism (Rom 6:4). The eucharistic cup is the new covenant through blood (1 Cor 11:25). An extended discourse on the old and new covenants shows that by the shedding of his blood Christ has become mediator of a new covenant (Heb 9:15); by his blood he has opened up a new and living way into the Holy Place (10:19-20). Paul restates the promise of Ezekiel for a heart of flesh (2 Cor 3:3), after which he gives an account of the ministry of the new covenant in contrast to the old. The church represents the appearance of the new age in the domain of the old.<\/p>\n<p>The one who comes to Christ by faith is declared a new person, a new creation, for whom the old has passed away (2 Cor 5:17; Gal 6:15). Jewish-Gentile hostility disappears in the resulting “new humanity” (Eph 2:15). All other social distinctions (such as male-female, slave-free) pass away in the new humanity created afresh in Christ Jesus (Col 3:10-11).<\/p>\n<p>The newness of a person in Christ is the foundation for NT ethics (Eph 4:24; Col 3:12). The new commandment (Jn 13:34; 1 Jn 2:8) is not really new (1 Jn 2:7), but now has new possibility and dimension by virtue of the power and pattern of Jesus. Though this new life is a gift of God, the <em>process<\/em> of being made new continues. Transformation by the renewing of the mind (Rom 12:2) brings realization of the will of God. Paul declares the inner man being renewed day by day (2 Cor 4:16).<\/p>\n<p class=\"h2\" id=\"TheRealizationoftheNew\">The Realization of the New<\/p>\n<p>As real as the new life of the believer may be, Scripture recognizes a tension between the new age that has come in history but is not yet fully realized. There is a projection to that time when all things are made new (Rv 21:5). With the end of the old, there is a new heaven and new earth. The new Jerusalem (v 2) “descends” as the dwelling place of God. The people of God receive a new name (3:12) as the former things pass away. To the redeemed of the Lord, a new song is given, the song of the Lamb slain from the very foundation of creation: “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” The antiphonal song returns, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!” (5:12-13, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Commandment, The New; Covenant, The New; Jerusalem, New; Man, Old and New; New Creation, New Creature; New Heavens and New Earth; Regeneration.<\/p>","content_en":"<h3>NEW<\/h3>\n<p>That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\n<p>That the second part of the Bible is called the <em>New<\/em> Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others.<\/p>\n<p class=\"h2\" id=\"TheExpectationoftheNew\">The Expectation of the New<\/p>\n<p>The totality of the expectation of the <em>new<\/em> is best expressed in Jeremiah and Ezekiel and in the reference in the Psalter to the “new song” to be given to the people to sing (e.g., Pss 33:3; 40:3; 149:1; cf., also Is 42:10). Jeremiah speaks of the day when God will make a new covenant with the house of Israel (Jer 31:31-34; cf. Ez 34:25-31; 37:26-28). In contrast with the old, this new covenant will be written upon the heart—that is, it will be internalized. Similarly Ezekiel (Ez 36:22-32) tells of the day when God, as an expression of his own holiness, will cleanse his people and will give a heart of flesh in place of the heart of stone. This will usher in the age of the Spirit and will bring about a new existence, characterized by security and freedom, in which the laws of God are carried out. The supreme feature of this new time is the new spirit within them (Ez 11:19). Joel speaks also of that day when the Spirit of God will be poured out on all flesh (Jl 2:28). Isaiah 65:17 states the promise of “new heavens and a new earth,” words that often reflect national circumstances and hopes (for example, after the exile). However, they came to take on new eschatological significance beyond the hope of the nation Israel.<\/p>\n<p class=\"h2\" id=\"TheComingoftheNew\">The Coming of the New<\/p>\n<p>The central proclamation of the presence of the kingdom in the world through Jesus is a declaration that the promised new age has broken into time in powerful ways. Jesus’ ministry is one of fulfillment; what has been promised by prophets has begun to take place. John the Baptist had prepared the way for the one who would bestow the promised Spirit. The giving of this Spirit is the giving of new life. Through faith in Christ, one is born anew (Jn 3:3-7). But Jesus had to die in order for this new life to be given. At the Last Supper the cup of wine Jesus shared with his disciples symbolized the blood of the new covenant (Mk 14:24).<\/p>\n<p>The early church expressed this significance in varying metaphors. This “newness of life” is expressed sacramentally through baptism (Rom 6:4). The eucharistic cup is the new covenant through blood (1 Cor 11:25). An extended discourse on the old and new covenants shows that by the shedding of his blood Christ has become mediator of a new covenant (Heb 9:15); by his blood he has opened up a new and living way into the Holy Place (10:19-20). Paul restates the promise of Ezekiel for a heart of flesh (2 Cor 3:3), after which he gives an account of the ministry of the new covenant in contrast to the old. The church represents the appearance of the new age in the domain of the old.<\/p>\n<p>The one who comes to Christ by faith is declared a new person, a new creation, for whom the old has passed away (2 Cor 5:17; Gal 6:15). Jewish-Gentile hostility disappears in the resulting “new humanity” (Eph 2:15). All other social distinctions (such as male-female, slave-free) pass away in the new humanity created afresh in Christ Jesus (Col 3:10-11).<\/p>\n<p>The newness of a person in Christ is the foundation for NT ethics (Eph 4:24; Col 3:12). The new commandment (Jn 13:34; 1 Jn 2:8) is not really new (1 Jn 2:7), but now has new possibility and dimension by virtue of the power and pattern of Jesus. Though this new life is a gift of God, the <em>process<\/em> of being made new continues. Transformation by the renewing of the mind (Rom 12:2) brings realization of the will of God. Paul declares the inner man being renewed day by day (2 Cor 4:16).<\/p>\n<p class=\"h2\" id=\"TheRealizationoftheNew\">The Realization of the New<\/p>\n<p>As real as the new life of the believer may be, Scripture recognizes a tension between the new age that has come in history but is not yet fully realized. There is a projection to that time when all things are made new (Rv 21:5). With the end of the old, there is a new heaven and new earth. The new Jerusalem (v 2) “descends” as the dwelling place of God. The people of God receive a new name (3:12) as the former things pass away. To the redeemed of the Lord, a new song is given, the song of the Lamb slain from the very foundation of creation: “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” The antiphonal song returns, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!” (5:12-13, <span>rsv<\/span>).<\/p>\n<p><em>See also<\/em> Commandment, The New; Covenant, The New; Jerusalem, New; Man, Old and New; New Creation, New Creature; New Heavens and New Earth; Regeneration.<\/p>","summary_ro":"NEW That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new. That the second part of the Bible is called the New Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others. The...","summary_en":"NEW That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new. That the second part of the Bible is called the New Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others. The...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29032,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Patience","title_en":"Patience","content_ro":"<h3>PATIENCE<\/h3>\n<p>Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity.<\/p>\n<p>The usual Hebrew expression for patience is related to the verb “to be long” and involves the idea of being long to get riled or slow to become angry. Two different Greek words were translated by the <span>kjv<\/span> translators with the word “patience.” One of the words has the idea of “remaining firm under” tests and trials and is better translated “endurance” or “steadfastness.” The other Greek word is related to the above Hebrew meaning and refers to patience as “long-spiritedness” or “calmness of spirit” even though under severe provocation to lose one’s temper.<\/p>\n<p>The great biblical illustration of patience in operation is God himself. Several passages speak of him, in conjunction with other gracious attributes, as “slow to anger.” In a context that stresses Israel’s rebellion and provocation of God, he is contrasted as a God who is forgiving, gracious, compassionate, slow to anger, and abounding in lovingkindness (Neh 9:17). The psalmist declares, “Thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (Ps 86:15, <span>rsv<\/span>; see also Ex 34:6; Nm 14:18; Ps 103:8; Jl 2:13; Jon 4:2). In addition, the virtue of a patient spirit on the part of mankind is extolled in the OT, especially in Proverbs (Prv 14:29; 15:18; 16:32; 25:15; see also Eccl 7:8).<\/p>\n<p>The NT also stresses the patience of the Lord. It is God’s kindness, forbearance, and patience that lead people to repentance (Rom 2:4). God was patient in holding off the Flood for the sinners of Noah’s day while the ark was being built, thereby giving more time for repentance (1 Pt 3:20). Probably the greatest of the NT references to God’s patience is in 2 Peter 3:9. The delay in Christ’s return is not an indication of slowness on God’s part, says Peter, but of his long-suffering, not being willing that anyone should perish. A specific reference to Jesus Christ’s patience is made by Paul, who claimed that, in his case, Jesus was able to demonstrate perfect patience (1 Tm 1:16).<\/p>\n<p>Patience, which is an attribute of our God and of our Lord Jesus Christ, is also to characterize each Christian. Paul’s prayer for the Colossians is that they might demonstrate this quality (Col 1:11). It is one of the fruits of the Spirit (Gal 5:22), an attribute of love (1 Cor 13:4), and a virtue (Col 3:12; see also 2 Tm 3:10). In addition, Christians are exhorted to be patient (1 Thes 5:14). If we are not, we will be treated as the slave in a parable that Jesus told. This slave pleaded with his lord, to whom he owed a great sum, for patience, promising to pay all. The lord was patient and forgave all the debt, until he found out that the slave had refused to show the same patience to a fellow servant who owed him a pittance in comparison (Mt 18:26-29).<\/p>\n<p>In some contexts, the word “patience” takes on the more general meaning of waiting long and expectantly for something. The farmer waits patiently for the crop to come (Jas 5:7b). Abraham waited patiently for God’s promise to give him the land of Canaan to be fulfilled and died without seeing what was promised, although still believing (Heb 6:15; 11:39). Finally, all Christians are commanded to be long-suffering until the coming of the Lord (Jas 5:7a).<\/p>","content_en":"<h3>PATIENCE<\/h3>\n<p>Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity.<\/p>\n<p>The usual Hebrew expression for patience is related to the verb “to be long” and involves the idea of being long to get riled or slow to become angry. Two different Greek words were translated by the <span>kjv<\/span> translators with the word “patience.” One of the words has the idea of “remaining firm under” tests and trials and is better translated “endurance” or “steadfastness.” The other Greek word is related to the above Hebrew meaning and refers to patience as “long-spiritedness” or “calmness of spirit” even though under severe provocation to lose one’s temper.<\/p>\n<p>The great biblical illustration of patience in operation is God himself. Several passages speak of him, in conjunction with other gracious attributes, as “slow to anger.” In a context that stresses Israel’s rebellion and provocation of God, he is contrasted as a God who is forgiving, gracious, compassionate, slow to anger, and abounding in lovingkindness (Neh 9:17). The psalmist declares, “Thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (Ps 86:15, <span>rsv<\/span>; see also Ex 34:6; Nm 14:18; Ps 103:8; Jl 2:13; Jon 4:2). In addition, the virtue of a patient spirit on the part of mankind is extolled in the OT, especially in Proverbs (Prv 14:29; 15:18; 16:32; 25:15; see also Eccl 7:8).<\/p>\n<p>The NT also stresses the patience of the Lord. It is God’s kindness, forbearance, and patience that lead people to repentance (Rom 2:4). God was patient in holding off the Flood for the sinners of Noah’s day while the ark was being built, thereby giving more time for repentance (1 Pt 3:20). Probably the greatest of the NT references to God’s patience is in 2 Peter 3:9. The delay in Christ’s return is not an indication of slowness on God’s part, says Peter, but of his long-suffering, not being willing that anyone should perish. A specific reference to Jesus Christ’s patience is made by Paul, who claimed that, in his case, Jesus was able to demonstrate perfect patience (1 Tm 1:16).<\/p>\n<p>Patience, which is an attribute of our God and of our Lord Jesus Christ, is also to characterize each Christian. Paul’s prayer for the Colossians is that they might demonstrate this quality (Col 1:11). It is one of the fruits of the Spirit (Gal 5:22), an attribute of love (1 Cor 13:4), and a virtue (Col 3:12; see also 2 Tm 3:10). In addition, Christians are exhorted to be patient (1 Thes 5:14). If we are not, we will be treated as the slave in a parable that Jesus told. This slave pleaded with his lord, to whom he owed a great sum, for patience, promising to pay all. The lord was patient and forgave all the debt, until he found out that the slave had refused to show the same patience to a fellow servant who owed him a pittance in comparison (Mt 18:26-29).<\/p>\n<p>In some contexts, the word “patience” takes on the more general meaning of waiting long and expectantly for something. The farmer waits patiently for the crop to come (Jas 5:7b). Abraham waited patiently for God’s promise to give him the land of Canaan to be fulfilled and died without seeing what was promised, although still believing (Heb 6:15; 11:39). Finally, all Christians are commanded to be long-suffering until the coming of the Lord (Jas 5:7a).<\/p>","summary_ro":"PATIENCE Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity. The usual Hebrew expression for patience is related to the verb “to be long” and involves the ide...","summary_en":"PATIENCE Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity. The usual Hebrew expression for patience is related to the verb “to be long” and involves the ide...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58345,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:12","title_en":"Study Note: Coloseni 3:12","content_ro":"<p><strong>3:12-17<\/strong> Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.<\/p>","content_en":"<p><strong>3:12-17<\/strong> Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.<\/p>","summary_ro":"3:12-17 Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.","summary_en":"3:12-17 Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85971,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:12","title_en":"Study Note: Coloseni 3:12","content_ro":"<p><strong>3:12-17<\/strong> Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.<\/p>","content_en":"<p><strong>3:12-17<\/strong> Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.<\/p>","summary_ro":"3:12-17 Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.","summary_en":"3:12-17 Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113597,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:12","title_en":"Study Note: Coloseni 3:12","content_ro":"<p><strong>3:12-17<\/strong> Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.<\/p>","content_en":"<p><strong>3:12-17<\/strong> Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.<\/p>","summary_ro":"3:12-17 Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.","summary_en":"3:12-17 Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141223,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:12","title_en":"Study Note: Coloseni 3:12","content_ro":"<p><strong>3:12-17<\/strong> Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.<\/p>","content_en":"<p><strong>3:12-17<\/strong> Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.<\/p>","summary_ro":"3:12-17 Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.","summary_en":"3:12-17 Paul describes the nature of the new life of people who have been raised with Christ (3:1). Their virtues and activities contribute to the peace and strength of the Christian community.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66927,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Tolerance","title_en":"Tolerance","content_ro":"<h3>Tolerance<\/h3>\n<p>Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6).<\/p>\n<p>Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used the Greek word <span class=\"greek\" lang=\"el\">adiaphora<\/span> (“non-essentials”) to describe beliefs or practices that are neither required nor prohibited by Scripture. On such issues, Christians must accommodate a variety of opinions. And sometimes, believers may feel free to participate in certain activities, but to do so would cause problems for others. In such cases, Paul instructs believers to take into account the needs of others before their own (see 1 Cor 8:1-13).<\/p>\n<p>Paul takes a very different approach regarding tolerance when the Good News itself is at stake. In Galatians, for example, Paul confronts false teaching about the Good News by severely castigating the false teachers (Gal 1:6-9) and by warning readers that adopting false teaching will alienate them from Christ (Gal 5:4).<\/p>\n<p>In our day, we need to be careful about what we tolerate and accommodate, and we need to be equally careful about what we decide is worthy of confrontation. Believers need to consider carefully the different issues they confront in their associations with other believers. If the basic truth of the Good News is not violated, we should not quarrel or be divided over such issues. Other issues, however, strike at the heart of the message of Good News. In these cases, Christians need to take a stand and be faithful to the Good News and to Christ. In some cases, it is challenging to discern whether a particular issue is a central, core issue or whether it is a peripheral matter that is important to discuss but not essential for Christian fellowship. The way Paul himself dealt with a variety of issues in his own time can serve as a guide for dealing with conflicts and controversies in our time.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 133:1-3; Rom 12:9-21; 14:1–15:13; 1 Cor 1:10; 6:1-20; 8:1-13; 10:1–11:1; 12:12-27; 13:1-8; 2 Cor 6:14–7:1; Col 3:12-15; 2 Tim 2:23-26<\/p>","content_en":"<h3>Tolerance<\/h3>\n<p>Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6).<\/p>\n<p>Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used the Greek word <span class=\"greek\" lang=\"el\">adiaphora<\/span> (“non-essentials”) to describe beliefs or practices that are neither required nor prohibited by Scripture. On such issues, Christians must accommodate a variety of opinions. And sometimes, believers may feel free to participate in certain activities, but to do so would cause problems for others. In such cases, Paul instructs believers to take into account the needs of others before their own (see 1 Cor 8:1-13).<\/p>\n<p>Paul takes a very different approach regarding tolerance when the Good News itself is at stake. In Galatians, for example, Paul confronts false teaching about the Good News by severely castigating the false teachers (Gal 1:6-9) and by warning readers that adopting false teaching will alienate them from Christ (Gal 5:4).<\/p>\n<p>In our day, we need to be careful about what we tolerate and accommodate, and we need to be equally careful about what we decide is worthy of confrontation. Believers need to consider carefully the different issues they confront in their associations with other believers. If the basic truth of the Good News is not violated, we should not quarrel or be divided over such issues. Other issues, however, strike at the heart of the message of Good News. In these cases, Christians need to take a stand and be faithful to the Good News and to Christ. In some cases, it is challenging to discern whether a particular issue is a central, core issue or whether it is a peripheral matter that is important to discuss but not essential for Christian fellowship. The way Paul himself dealt with a variety of issues in his own time can serve as a guide for dealing with conflicts and controversies in our time.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 133:1-3; Rom 12:9-21; 14:1–15:13; 1 Cor 1:10; 6:1-20; 8:1-13; 10:1–11:1; 12:12-27; 13:1-8; 2 Cor 6:14–7:1; Col 3:12-15; 2 Tim 2:23-26<\/p>","summary_ro":"Tolerance Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6). Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used t...","summary_en":"Tolerance Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6). Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67091,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94553,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Tolerance","title_en":"Tolerance","content_ro":"<h3>Tolerance<\/h3>\n<p>Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6).<\/p>\n<p>Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used the Greek word <span class=\"greek\" lang=\"el\">adiaphora<\/span> (“non-essentials”) to describe beliefs or practices that are neither required nor prohibited by Scripture. On such issues, Christians must accommodate a variety of opinions. And sometimes, believers may feel free to participate in certain activities, but to do so would cause problems for others. In such cases, Paul instructs believers to take into account the needs of others before their own (see 1 Cor 8:1-13).<\/p>\n<p>Paul takes a very different approach regarding tolerance when the Good News itself is at stake. In Galatians, for example, Paul confronts false teaching about the Good News by severely castigating the false teachers (Gal 1:6-9) and by warning readers that adopting false teaching will alienate them from Christ (Gal 5:4).<\/p>\n<p>In our day, we need to be careful about what we tolerate and accommodate, and we need to be equally careful about what we decide is worthy of confrontation. Believers need to consider carefully the different issues they confront in their associations with other believers. If the basic truth of the Good News is not violated, we should not quarrel or be divided over such issues. Other issues, however, strike at the heart of the message of Good News. In these cases, Christians need to take a stand and be faithful to the Good News and to Christ. In some cases, it is challenging to discern whether a particular issue is a central, core issue or whether it is a peripheral matter that is important to discuss but not essential for Christian fellowship. The way Paul himself dealt with a variety of issues in his own time can serve as a guide for dealing with conflicts and controversies in our time.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 133:1-3; Rom 12:9-21; 14:1–15:13; 1 Cor 1:10; 6:1-20; 8:1-13; 10:1–11:1; 12:12-27; 13:1-8; 2 Cor 6:14–7:1; Col 3:12-15; 2 Tim 2:23-26<\/p>","content_en":"<h3>Tolerance<\/h3>\n<p>Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6).<\/p>\n<p>Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used the Greek word <span class=\"greek\" lang=\"el\">adiaphora<\/span> (“non-essentials”) to describe beliefs or practices that are neither required nor prohibited by Scripture. On such issues, Christians must accommodate a variety of opinions. And sometimes, believers may feel free to participate in certain activities, but to do so would cause problems for others. In such cases, Paul instructs believers to take into account the needs of others before their own (see 1 Cor 8:1-13).<\/p>\n<p>Paul takes a very different approach regarding tolerance when the Good News itself is at stake. In Galatians, for example, Paul confronts false teaching about the Good News by severely castigating the false teachers (Gal 1:6-9) and by warning readers that adopting false teaching will alienate them from Christ (Gal 5:4).<\/p>\n<p>In our day, we need to be careful about what we tolerate and accommodate, and we need to be equally careful about what we decide is worthy of confrontation. Believers need to consider carefully the different issues they confront in their associations with other believers. If the basic truth of the Good News is not violated, we should not quarrel or be divided over such issues. Other issues, however, strike at the heart of the message of Good News. In these cases, Christians need to take a stand and be faithful to the Good News and to Christ. In some cases, it is challenging to discern whether a particular issue is a central, core issue or whether it is a peripheral matter that is important to discuss but not essential for Christian fellowship. The way Paul himself dealt with a variety of issues in his own time can serve as a guide for dealing with conflicts and controversies in our time.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 133:1-3; Rom 12:9-21; 14:1–15:13; 1 Cor 1:10; 6:1-20; 8:1-13; 10:1–11:1; 12:12-27; 13:1-8; 2 Cor 6:14–7:1; Col 3:12-15; 2 Tim 2:23-26<\/p>","summary_ro":"Tolerance Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6). Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used t...","summary_en":"Tolerance Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6). Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94717,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122179,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Tolerance","title_en":"Tolerance","content_ro":"<h3>Tolerance<\/h3>\n<p>Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6).<\/p>\n<p>Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used the Greek word <span class=\"greek\" lang=\"el\">adiaphora<\/span> (“non-essentials”) to describe beliefs or practices that are neither required nor prohibited by Scripture. On such issues, Christians must accommodate a variety of opinions. And sometimes, believers may feel free to participate in certain activities, but to do so would cause problems for others. In such cases, Paul instructs believers to take into account the needs of others before their own (see 1 Cor 8:1-13).<\/p>\n<p>Paul takes a very different approach regarding tolerance when the Good News itself is at stake. In Galatians, for example, Paul confronts false teaching about the Good News by severely castigating the false teachers (Gal 1:6-9) and by warning readers that adopting false teaching will alienate them from Christ (Gal 5:4).<\/p>\n<p>In our day, we need to be careful about what we tolerate and accommodate, and we need to be equally careful about what we decide is worthy of confrontation. Believers need to consider carefully the different issues they confront in their associations with other believers. If the basic truth of the Good News is not violated, we should not quarrel or be divided over such issues. Other issues, however, strike at the heart of the message of Good News. In these cases, Christians need to take a stand and be faithful to the Good News and to Christ. In some cases, it is challenging to discern whether a particular issue is a central, core issue or whether it is a peripheral matter that is important to discuss but not essential for Christian fellowship. The way Paul himself dealt with a variety of issues in his own time can serve as a guide for dealing with conflicts and controversies in our time.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 133:1-3; Rom 12:9-21; 14:1–15:13; 1 Cor 1:10; 6:1-20; 8:1-13; 10:1–11:1; 12:12-27; 13:1-8; 2 Cor 6:14–7:1; Col 3:12-15; 2 Tim 2:23-26<\/p>","content_en":"<h3>Tolerance<\/h3>\n<p>Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6).<\/p>\n<p>Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used the Greek word <span class=\"greek\" lang=\"el\">adiaphora<\/span> (“non-essentials”) to describe beliefs or practices that are neither required nor prohibited by Scripture. On such issues, Christians must accommodate a variety of opinions. And sometimes, believers may feel free to participate in certain activities, but to do so would cause problems for others. In such cases, Paul instructs believers to take into account the needs of others before their own (see 1 Cor 8:1-13).<\/p>\n<p>Paul takes a very different approach regarding tolerance when the Good News itself is at stake. In Galatians, for example, Paul confronts false teaching about the Good News by severely castigating the false teachers (Gal 1:6-9) and by warning readers that adopting false teaching will alienate them from Christ (Gal 5:4).<\/p>\n<p>In our day, we need to be careful about what we tolerate and accommodate, and we need to be equally careful about what we decide is worthy of confrontation. Believers need to consider carefully the different issues they confront in their associations with other believers. If the basic truth of the Good News is not violated, we should not quarrel or be divided over such issues. Other issues, however, strike at the heart of the message of Good News. In these cases, Christians need to take a stand and be faithful to the Good News and to Christ. In some cases, it is challenging to discern whether a particular issue is a central, core issue or whether it is a peripheral matter that is important to discuss but not essential for Christian fellowship. The way Paul himself dealt with a variety of issues in his own time can serve as a guide for dealing with conflicts and controversies in our time.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 133:1-3; Rom 12:9-21; 14:1–15:13; 1 Cor 1:10; 6:1-20; 8:1-13; 10:1–11:1; 12:12-27; 13:1-8; 2 Cor 6:14–7:1; Col 3:12-15; 2 Tim 2:23-26<\/p>","summary_ro":"Tolerance Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6). Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used t...","summary_en":"Tolerance Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6). Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122343,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149805,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Tolerance","title_en":"Tolerance","content_ro":"<h3>Tolerance<\/h3>\n<p>Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6).<\/p>\n<p>Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used the Greek word <span class=\"greek\" lang=\"el\">adiaphora<\/span> (“non-essentials”) to describe beliefs or practices that are neither required nor prohibited by Scripture. On such issues, Christians must accommodate a variety of opinions. And sometimes, believers may feel free to participate in certain activities, but to do so would cause problems for others. In such cases, Paul instructs believers to take into account the needs of others before their own (see 1 Cor 8:1-13).<\/p>\n<p>Paul takes a very different approach regarding tolerance when the Good News itself is at stake. In Galatians, for example, Paul confronts false teaching about the Good News by severely castigating the false teachers (Gal 1:6-9) and by warning readers that adopting false teaching will alienate them from Christ (Gal 5:4).<\/p>\n<p>In our day, we need to be careful about what we tolerate and accommodate, and we need to be equally careful about what we decide is worthy of confrontation. Believers need to consider carefully the different issues they confront in their associations with other believers. If the basic truth of the Good News is not violated, we should not quarrel or be divided over such issues. Other issues, however, strike at the heart of the message of Good News. In these cases, Christians need to take a stand and be faithful to the Good News and to Christ. In some cases, it is challenging to discern whether a particular issue is a central, core issue or whether it is a peripheral matter that is important to discuss but not essential for Christian fellowship. The way Paul himself dealt with a variety of issues in his own time can serve as a guide for dealing with conflicts and controversies in our time.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 133:1-3; Rom 12:9-21; 14:1–15:13; 1 Cor 1:10; 6:1-20; 8:1-13; 10:1–11:1; 12:12-27; 13:1-8; 2 Cor 6:14–7:1; Col 3:12-15; 2 Tim 2:23-26<\/p>","content_en":"<h3>Tolerance<\/h3>\n<p>Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6).<\/p>\n<p>Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used the Greek word <span class=\"greek\" lang=\"el\">adiaphora<\/span> (“non-essentials”) to describe beliefs or practices that are neither required nor prohibited by Scripture. On such issues, Christians must accommodate a variety of opinions. And sometimes, believers may feel free to participate in certain activities, but to do so would cause problems for others. In such cases, Paul instructs believers to take into account the needs of others before their own (see 1 Cor 8:1-13).<\/p>\n<p>Paul takes a very different approach regarding tolerance when the Good News itself is at stake. In Galatians, for example, Paul confronts false teaching about the Good News by severely castigating the false teachers (Gal 1:6-9) and by warning readers that adopting false teaching will alienate them from Christ (Gal 5:4).<\/p>\n<p>In our day, we need to be careful about what we tolerate and accommodate, and we need to be equally careful about what we decide is worthy of confrontation. Believers need to consider carefully the different issues they confront in their associations with other believers. If the basic truth of the Good News is not violated, we should not quarrel or be divided over such issues. Other issues, however, strike at the heart of the message of Good News. In these cases, Christians need to take a stand and be faithful to the Good News and to Christ. In some cases, it is challenging to discern whether a particular issue is a central, core issue or whether it is a peripheral matter that is important to discuss but not essential for Christian fellowship. The way Paul himself dealt with a variety of issues in his own time can serve as a guide for dealing with conflicts and controversies in our time.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ps 133:1-3; Rom 12:9-21; 14:1–15:13; 1 Cor 1:10; 6:1-20; 8:1-13; 10:1–11:1; 12:12-27; 13:1-8; 2 Cor 6:14–7:1; Col 3:12-15; 2 Tim 2:23-26<\/p>","summary_ro":"Tolerance Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6). Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used t...","summary_en":"Tolerance Paul pleads for tolerance between those who are weak in faith and those who are strong in faith, and he teaches that believers need to accept each other (Rom 14:1; 15:7). He instructs them to stop condemning and belittling each other. Rather, they should learn to worship God with a united voice and spirit (Rom 15:6). Paul is addressing the specific issue of whether believers need to practice certain requirements of the Old Testament law and of Jewish worship. Theologians have used t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149969,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":12752,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Forgiveness","title_en":"Forgiveness","content_ro":"<h3>FORGIVENESS<\/h3>\n<p>Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian doctrine.<\/p>\n<p>In other religions, forgiveness does not have the same force. In animism, there is no awareness of a personal relationship with God. In Hinduism, all have to pay the inexorable consequences of karma in the wheel of reincarnations. Buddhism likewise knows nothing of a forgiving God. The idea is present in Islam, but there is no personal God and Father. Even in Judaism, forgiveness remains a limited experience, though forgiveness as developed in the NT adds dimension to the teaching of the OT.<\/p>\n<p class=\"h2\" id=\"ExpressionsofForgivenessintheOldTestament\">Expressions of Forgiveness in the Old Testament<\/p>\n<p>The idea of forgiveness is expressed in various metaphors. The command is <span class=\"hebrew\" lang=\"he\">nasa<\/span><em>,<\/em> to “send away,” as the scapegoat was sent away into the wilderness to bear the sins of the Israelites. It is also rendered “to be merciful” (Lv 4:20; 1 Kgs 8:30, 34; Pss 86:5; 103:3). The Hebrew word <span class=\"hebrew\" lang=\"he\">kapar<\/span> is commonly used of atonement, meaning “to cover up,” as the sacrifice was offered to cover the deficiency of the worshiper (Ex 29:36; Dt 21:8; Jer 18:23; Ez 43:20; 45:20). Cognates of <span class=\"hebrew\" lang=\"he\">salah<\/span> always refer to God’s act of forgiveness (Nm 30:5, 8, 12; Pss 86:5; 130:4; Dn 9:9). God lets go of the transgression; he removes it. Another expression is <span class=\"hebrew\" lang=\"he\">maha<\/span><em>,<\/em> to “wipe away” (Ps 51:1, 7; Is 43:25; 44:22).<\/p>\n<p>The OT teaches that God is a forgiving God (Ex 34:6-7; Neh 9:17; Dn 9:9), yet he is just and punishes sin. Many incidents are also given where God refuses to forgive when the proper conditions are not met, or when certain serious offenses are committed (Dt 29:20; 2 Kgs 24:4; Jer 5:7). Forgiveness is rooted in the character of God, but his forgiveness is never indiscriminate, for people must also be penitent. The OT (cited here in the <span>rsv<\/span>) uses vivid imagery to indicate the magnitude of God’s forgiveness. Sin is cast “into the depths of the sea” (Mi 7:19), removed “as far as the east is from the west” (Ps 103:12), hid behind God’s back (Is 38:17), “remembered no more” (Jer 31:34). The stain and soil of sin is bleached white (Is 1:18). Sin, which burdens like a weight, is forever lifted and remitted.<\/p>\n<p>The dynamic of forgiveness in the OT is thus releasing one from the past. The past acts and deeds of sin are not denied, but there is no longer any bondage. Forgiveness brings freedom.<\/p>\n<p class=\"h2\" id=\"ForgivenessintheNewTestament\">Forgiveness in the New Testament<\/p>\n<p>In the NT, the concept of the unmerited forgiveness of God is intensified by the fact that God forgave our sins when Christ died for us. Each human is an insolvent debtor (Mt 18:23-35) who has no hope of repayment. Sinners all, we cannot keep the law or save ourselves (Mk 10:26-27). This highlights the NT teaching that it is in the person of Christ himself that there is forgiveness. He alone has the power to forgive sins (2:5-10). It is his death that is redemptive (Mt 26:28; Mk 10:45) and his blood that is the basis of a new covenant (1 Cor 11:25). It is through him that one can enter into the living experience of forgiveness (Heb 9:15, 22). So forgiveness is inseparable from the proclamation of Jesus Christ (Acts 13:38; Eph 1:7; Col 1:14; 1 Jn 2:12).<\/p>\n\n<p>There are other distinctively NT concepts of forgiveness. The Greek word <span class=\"greek\" lang=\"el\">charizomai<\/span><em>,<\/em> meaning “to forgive sins,” is distinctively developed by Paul in terms of God’s gracious pardon (2 Cor 2:7; 12:13; Eph 4:32; Col 2:13; 3:13). Sin is considered as a debt, and <span class=\"greek\" lang=\"el\">aphesis<\/span> denotes the discharge of a debt (“putting it away”—see Lk 6:37). Forgiveness is also treated as remission, <span class=\"greek\" lang=\"el\">paresis<\/span> (“passing over”). God has not executed the full retribution called for by sin (Acts 14:16; 17:30); instead, he has shown mercy.<\/p>\n<p>Yet the NT speaks of two limitations to forgiveness. One is the unpardonable sin (Mt 12:31-32; Mk 3:28-30; Lk 12:10). In this regard Christ speaks of those who, like the Pharisees, are so warped in their moral judgments that they cannot distinguish between acts of Satan and the good deeds of Christ. There is also “the sin against the Holy Spirit” that is “sin unto death” (1 Jn 5:16). This sin is not specifically defined, but its essence seems to be consistent rejection of the grace of God.<\/p>\n<p>The ethics of forgiveness in the NT insists not only on penitence as a condition for forgiveness (2 Cor 7:10), but also on the need to forgive others (Mt 6:14-15). If in the midst of receiving forgiveness one does not forgive others, it is a clear sign that repentance is not complete. Several times in his parables the Lord insists that the readiness to forgive others is a sign of true repentance (Mt 18:23-35; Lk 6:37). So Christ taught that to forgive is a duty, and no limits can be set on it. It must be granted without reserve, even to 70 times 7 (Mt 18:21-22). Forgiveness is part of the mutual relationship of believers: since all are dependent upon God’s forgiveness, all are required to forgive one another. “As the Lord has forgiven you, so you also must forgive” (Col 3:13).<\/p>\n<p><em>See also<\/em> Confession; Repentance.<\/p>","content_en":"<h3>FORGIVENESS<\/h3>\n<p>Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian doctrine.<\/p>\n<p>In other religions, forgiveness does not have the same force. In animism, there is no awareness of a personal relationship with God. In Hinduism, all have to pay the inexorable consequences of karma in the wheel of reincarnations. Buddhism likewise knows nothing of a forgiving God. The idea is present in Islam, but there is no personal God and Father. Even in Judaism, forgiveness remains a limited experience, though forgiveness as developed in the NT adds dimension to the teaching of the OT.<\/p>\n<p class=\"h2\" id=\"ExpressionsofForgivenessintheOldTestament\">Expressions of Forgiveness in the Old Testament<\/p>\n<p>The idea of forgiveness is expressed in various metaphors. The command is <span class=\"hebrew\" lang=\"he\">nasa<\/span><em>,<\/em> to “send away,” as the scapegoat was sent away into the wilderness to bear the sins of the Israelites. It is also rendered “to be merciful” (Lv 4:20; 1 Kgs 8:30, 34; Pss 86:5; 103:3). The Hebrew word <span class=\"hebrew\" lang=\"he\">kapar<\/span> is commonly used of atonement, meaning “to cover up,” as the sacrifice was offered to cover the deficiency of the worshiper (Ex 29:36; Dt 21:8; Jer 18:23; Ez 43:20; 45:20). Cognates of <span class=\"hebrew\" lang=\"he\">salah<\/span> always refer to God’s act of forgiveness (Nm 30:5, 8, 12; Pss 86:5; 130:4; Dn 9:9). God lets go of the transgression; he removes it. Another expression is <span class=\"hebrew\" lang=\"he\">maha<\/span><em>,<\/em> to “wipe away” (Ps 51:1, 7; Is 43:25; 44:22).<\/p>\n<p>The OT teaches that God is a forgiving God (Ex 34:6-7; Neh 9:17; Dn 9:9), yet he is just and punishes sin. Many incidents are also given where God refuses to forgive when the proper conditions are not met, or when certain serious offenses are committed (Dt 29:20; 2 Kgs 24:4; Jer 5:7). Forgiveness is rooted in the character of God, but his forgiveness is never indiscriminate, for people must also be penitent. The OT (cited here in the <span>rsv<\/span>) uses vivid imagery to indicate the magnitude of God’s forgiveness. Sin is cast “into the depths of the sea” (Mi 7:19), removed “as far as the east is from the west” (Ps 103:12), hid behind God’s back (Is 38:17), “remembered no more” (Jer 31:34). The stain and soil of sin is bleached white (Is 1:18). Sin, which burdens like a weight, is forever lifted and remitted.<\/p>\n<p>The dynamic of forgiveness in the OT is thus releasing one from the past. The past acts and deeds of sin are not denied, but there is no longer any bondage. Forgiveness brings freedom.<\/p>\n<p class=\"h2\" id=\"ForgivenessintheNewTestament\">Forgiveness in the New Testament<\/p>\n<p>In the NT, the concept of the unmerited forgiveness of God is intensified by the fact that God forgave our sins when Christ died for us. Each human is an insolvent debtor (Mt 18:23-35) who has no hope of repayment. Sinners all, we cannot keep the law or save ourselves (Mk 10:26-27). This highlights the NT teaching that it is in the person of Christ himself that there is forgiveness. He alone has the power to forgive sins (2:5-10). It is his death that is redemptive (Mt 26:28; Mk 10:45) and his blood that is the basis of a new covenant (1 Cor 11:25). It is through him that one can enter into the living experience of forgiveness (Heb 9:15, 22). So forgiveness is inseparable from the proclamation of Jesus Christ (Acts 13:38; Eph 1:7; Col 1:14; 1 Jn 2:12).<\/p>\n\n<p>There are other distinctively NT concepts of forgiveness. The Greek word <span class=\"greek\" lang=\"el\">charizomai<\/span><em>,<\/em> meaning “to forgive sins,” is distinctively developed by Paul in terms of God’s gracious pardon (2 Cor 2:7; 12:13; Eph 4:32; Col 2:13; 3:13). Sin is considered as a debt, and <span class=\"greek\" lang=\"el\">aphesis<\/span> denotes the discharge of a debt (“putting it away”—see Lk 6:37). Forgiveness is also treated as remission, <span class=\"greek\" lang=\"el\">paresis<\/span> (“passing over”). God has not executed the full retribution called for by sin (Acts 14:16; 17:30); instead, he has shown mercy.<\/p>\n<p>Yet the NT speaks of two limitations to forgiveness. One is the unpardonable sin (Mt 12:31-32; Mk 3:28-30; Lk 12:10). In this regard Christ speaks of those who, like the Pharisees, are so warped in their moral judgments that they cannot distinguish between acts of Satan and the good deeds of Christ. There is also “the sin against the Holy Spirit” that is “sin unto death” (1 Jn 5:16). This sin is not specifically defined, but its essence seems to be consistent rejection of the grace of God.<\/p>\n<p>The ethics of forgiveness in the NT insists not only on penitence as a condition for forgiveness (2 Cor 7:10), but also on the need to forgive others (Mt 6:14-15). If in the midst of receiving forgiveness one does not forgive others, it is a clear sign that repentance is not complete. Several times in his parables the Lord insists that the readiness to forgive others is a sign of true repentance (Mt 18:23-35; Lk 6:37). So Christ taught that to forgive is a duty, and no limits can be set on it. It must be granted without reserve, even to 70 times 7 (Mt 18:21-22). Forgiveness is part of the mutual relationship of believers: since all are dependent upon God’s forgiveness, all are required to forgive one another. “As the Lord has forgiven you, so you also must forgive” (Col 3:13).<\/p>\n<p><em>See also<\/em> Confession; Repentance.<\/p>","summary_ro":"FORGIVENESS Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian...","summary_en":"FORGIVENESS Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32143,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Psalms","title_en":"Book of Psalms","content_ro":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","summary_ro":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","summary_en":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63306,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90932,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118558,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146184,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Prayers for Vengeance","title_en":"Prayers for Vengeance","content_ro":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","content_en":"<h3>Prayers for Vengeance<\/h3>\n<p>The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay?<\/p>\n<p>These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition to God and to everything that God does. The wicked shake the foundations of ethics, of society, and of God’s kingdom. The psalmists argued that evil is inconsistent with God’s nature and that the removal of evil is the only way for his kingdom to thrive. However, the poets of Israel did not simply invoke God’s judgment on anyone with whom they could not get along. Instead, the psalmists were guided by God’s standards of justice and righteousness, to which God holds all humans accountable.<\/p>\n<p>The psalmists were intimately acquainted with grief. They had suffered and been oppressed and marginalized by bullies, leaders, and kings from inside and outside of Israel. Their prayers were full of faith and hope, asking how long the Lord would tolerate their suffering and confessing that the Lord alone could rescue them from evil. They expressed deep longing for his redemption. By the principle of retribution, they asked the Lord to inflict upon the wicked the suffering that they had endured (Ps 5:10; 6:10; 7:9; 9:19-20; 28:4; 56:7; 104:35; 137:7-9; 139:19). Through these prayers for justice and vindication, the godly may rest in peace as they await God’s rescue.<\/p>\n<p>Do we truly see evil as evil, or do we perceive it merely as an inconvenience? Prayers for the end of evil are appropriate as long as we recognize God as arbiter, judge, and executor. The prayer for the coming of God’s Kingdom implies the removal of evil. But now the cruelty inflicted on the wicked has been transformed through the cruel crucifixion of Jesus Christ. This act of God informs how we pray for those who oppose us. Jesus will indeed judge and bring an ultimate end to evil (see Rev 19:11-21), but while Christians await that final judgment, they are to love as Christ loved (John 13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Chr 24:22; Neh 4:5; Pss 3:7; 9:19-20; 10:15; 12:3; 41:10; 55:15; 69:22-28; 79:6; 109:6-20; 110:5-6; 137:1-9; Isa 61:2; Jer 11:20-23; 18:19-23; 51:35; Lam 1:22; 3:64-66; Acts 1:20; Rom 11:9-10; Rev 6:10<\/p>","summary_ro":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","summary_en":"Prayers for Vengeance The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It was not unusual for a psalmist to pray for the violent destruction of their enemies as a manifestation of God’s justice. How can this kind of prayer be okay? These prayers for the destruction of the wicked arose out of concern for justice and righteousness and out of confidence in God. Divine justice is defined in Psalm 1:6: The Lord loves the righteous and destroys the wicked. The ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":67083,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94709,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122335,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149961,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Loving Others","title_en":"Loving Others","content_ro":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","content_en":"<h3>Loving Others<\/h3>\n<p>Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21).<\/p>\n<p>For Paul, love is more important than any of the spiritual gifts and the most important virtue. Love “binds us all together in perfect harmony” (Col 3:14). Without love, ministry has limited value (1 Cor 13:1-3). Paul summed up the whole of Christian ethics as “faith expressing itself in love” (Gal 5:6). Love is the natural outworking of Christian faith, the primary fruit of the Spirit (Gal 5:22), and the most important motivation for ministry. As believers grow in Christ, they will seek more and more to love others as he did.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 19:18; Hos 6:6; Matt 7:12; 9:9-13; 12:1-13; 22:37-40; 23:2-4, 13, 23; John 13:34-35; Rom 13:8-10; 1 Cor 13:1-13; Gal 5:6, 22-23; Col 3:12-14; 1 Jn 2:7-11; 3:11-18; 4:7-21<\/p>","summary_ro":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","summary_en":"Loving Others Jesus spoke of loving one’s neighbor as the second most important of the Old Testament commandments (Mark 12:31). In fact, love summarizes the entire Old Testament law (22:40; cp. Matt 7:12; 9:9-13; 12:1-13; see Rom 13:8-10). Jesus criticized the Pharisees for their failure to show love (Matt 9:13; 12:7; 23:4, 13-14, 23). Love is the mark of a true follower of Jesus (John 13:34-35) and of an authentic experience of God (1 Jn 2:9-11; 3:11-18; 4:7-21). For Paul, love is more impor...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":7222,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Colossians","title_en":"Letter to the Colossians","content_ro":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","content_en":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","summary_ro":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","summary_en":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29399,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peace","title_en":"Peace","content_ro":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","content_en":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","summary_ro":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","summary_en":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40243,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Christian Experience of Forgiveness","title_en":"The Christian Experience of Forgiveness","content_ro":"<h3>The Christian Experience of Forgiveness<\/h3>\n<blockquote><p>The Christian understanding of forgiveness has broad implications:<\/p><\/blockquote>\n<li>1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ.<\/li>\n<li>2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can remove sin and redeem sinners. This must be experienced, not just comprehended intellectually. In Christ’s death, sin is condemned and absolutely judged, and yet Christ bears the penalty on our behalf by his sacrifice.<\/li>\n<li>3. For the apostle Paul, the bare concept of forgiveness does not convey deeply enough the full consequences. Instead, he speaks of being justified. To be “treated as righteous” is a rich consequence of forgiveness (Rom 4:5), a gift of God’s grace (3:24), a present experience (1 Cor 4:4) for those who have a faith relationship with Christ (Rom 3:26). Thus, justification is the positive relationship that forgiveness provides.<\/li>\n<li>4. Forgiveness implies that God has reconciled man to himself (Eph 2:14-17). The outcome is peace with God (Phil 4:7; Col 3:15), a reconciliation accomplished by the cross (Col 1:20). This is the implication of all the references in Romans 5 to being justified, reconciled, and trusting.<\/li>\n<li>5. Forgiveness includes the theme of fellowship with God the Father (1 Thes 1:3), Son (1 Cor 1:9), and Holy Spirit (2 Cor 13:14). It is expressed in the Pauline phrase “in Christ” or “in the Lord” (used some 164 times), indicating a profound relationship of communion and union with God. Forgiveness as reconciliation and restoration to fellowship with God comprehends, in effect, the whole nature of the Christian life. Sanctification is its fruit, and glorification is its objective. In forgiveness, God ultimately remains God, and the erring sinner is brought home to the Father who has eternally loved him.<\/li>","content_en":"<h3>The Christian Experience of Forgiveness<\/h3>\n<blockquote><p>The Christian understanding of forgiveness has broad implications:<\/p><\/blockquote>\n<li>1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ.<\/li>\n<li>2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can remove sin and redeem sinners. This must be experienced, not just comprehended intellectually. In Christ’s death, sin is condemned and absolutely judged, and yet Christ bears the penalty on our behalf by his sacrifice.<\/li>\n<li>3. For the apostle Paul, the bare concept of forgiveness does not convey deeply enough the full consequences. Instead, he speaks of being justified. To be “treated as righteous” is a rich consequence of forgiveness (Rom 4:5), a gift of God’s grace (3:24), a present experience (1 Cor 4:4) for those who have a faith relationship with Christ (Rom 3:26). Thus, justification is the positive relationship that forgiveness provides.<\/li>\n<li>4. Forgiveness implies that God has reconciled man to himself (Eph 2:14-17). The outcome is peace with God (Phil 4:7; Col 3:15), a reconciliation accomplished by the cross (Col 1:20). This is the implication of all the references in Romans 5 to being justified, reconciled, and trusting.<\/li>\n<li>5. Forgiveness includes the theme of fellowship with God the Father (1 Thes 1:3), Son (1 Cor 1:9), and Holy Spirit (2 Cor 13:14). It is expressed in the Pauline phrase “in Christ” or “in the Lord” (used some 164 times), indicating a profound relationship of communion and union with God. Forgiveness as reconciliation and restoration to fellowship with God comprehends, in effect, the whole nature of the Christian life. Sanctification is its fruit, and glorification is its objective. In forgiveness, God ultimately remains God, and the erring sinner is brought home to the Father who has eternally loved him.<\/li>","summary_ro":"The Christian Experience of Forgiveness The Christian understanding of forgiveness has broad implications: 1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ. 2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can r...","summary_en":"The Christian Experience of Forgiveness The Christian understanding of forgiveness has broad implications: 1. It reflects the character of God as one who pardons and enters into a meaningful relationship with his creature, producing a change in human relationship with him. This has been done in the costly anguish of the cross of Christ. 2. It expresses the efficacy of divine atonement in the reconciliation of man with God. Those who truly realize their condition as sinners know that God can r...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58346,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:15","title_en":"Study Note: Coloseni 3:15","content_ro":"<p><strong>3:15<\/strong> Just as Christ is one, so there can be only <em>one body<\/em> of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in <em>peace<\/em> (harmonious relationships).<\/p>","content_en":"<p><strong>3:15<\/strong> Just as Christ is one, so there can be only <em>one body<\/em> of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in <em>peace<\/em> (harmonious relationships).<\/p>","summary_ro":"3:15 Just as Christ is one, so there can be only one body of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in peace (harmonious relationships).","summary_en":"3:15 Just as Christ is one, so there can be only one body of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in peace (harmonious relationships).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85972,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:15","title_en":"Study Note: Coloseni 3:15","content_ro":"<p><strong>3:15<\/strong> Just as Christ is one, so there can be only <em>one body<\/em> of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in <em>peace<\/em> (harmonious relationships).<\/p>","content_en":"<p><strong>3:15<\/strong> Just as Christ is one, so there can be only <em>one body<\/em> of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in <em>peace<\/em> (harmonious relationships).<\/p>","summary_ro":"3:15 Just as Christ is one, so there can be only one body of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in peace (harmonious relationships).","summary_en":"3:15 Just as Christ is one, so there can be only one body of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in peace (harmonious relationships).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113598,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:15","title_en":"Study Note: Coloseni 3:15","content_ro":"<p><strong>3:15<\/strong> Just as Christ is one, so there can be only <em>one body<\/em> of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in <em>peace<\/em> (harmonious relationships).<\/p>","content_en":"<p><strong>3:15<\/strong> Just as Christ is one, so there can be only <em>one body<\/em> of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in <em>peace<\/em> (harmonious relationships).<\/p>","summary_ro":"3:15 Just as Christ is one, so there can be only one body of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in peace (harmonious relationships).","summary_en":"3:15 Just as Christ is one, so there can be only one body of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in peace (harmonious relationships).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141224,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:15","title_en":"Study Note: Coloseni 3:15","content_ro":"<p><strong>3:15<\/strong> Just as Christ is one, so there can be only <em>one body<\/em> of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in <em>peace<\/em> (harmonious relationships).<\/p>","content_en":"<p><strong>3:15<\/strong> Just as Christ is one, so there can be only <em>one body<\/em> of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in <em>peace<\/em> (harmonious relationships).<\/p>","summary_ro":"3:15 Just as Christ is one, so there can be only one body of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in peace (harmonious relationships).","summary_en":"3:15 Just as Christ is one, so there can be only one body of Christ (see 1:18; Eph 4:4-6). Allegiance to Jesus as Lord must transcend differences and will result in peace (harmonious relationships).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67657,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95283,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122909,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150535,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Sabbath Rest","title_en":"God’s Sabbath Rest","content_ro":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","content_en":"<h3>God’s Sabbath Rest<\/h3>\n<p>The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience.<\/p>\n<p>But what is this “rest” they failed to enter, which still remains for the people of God (Heb 4:1-3)? The author of Hebrews clearly had more in mind than the physical land of Canaan as the place of “special rest” (4:8-9). Genesis 2:2 speaks of God’s rest as something that he prepared from the foundation of the world (Heb 4:3-4). God’s rest relates to ceasing from one’s own work as God did from his (4:10). This rest can be entered by those who “hear his voice,” don’t harden their hearts, and believe the Good News (4:1-3, 7).<\/p>\n<p>In the Old Testament, the Day of Atonement is called a “Sabbath day of complete rest” (Lev 16:29-31). On that day, people ceased completely from their own work. In the new covenant, Jesus as our Great High Priest has offered a once-for-all sacrifice that decisively dealt with sin (9:7-28). He has provided the ultimate atoning sacrifice, and he thus offers people a spiritual rest, which they enter by believing this Good News.<\/p>\n<p>God’s rest that is available through Jesus has two aspects. First, those who believe in him have ceased from their own works—that is, they no longer work for God’s acceptance, but they trust in Christ’s finished work (Eph 2:8-9) and enjoy the blessings of peace with God (John 14:27; Acts 10:36; Rom 5:1; 2 Cor 5:19-21). Second, they look forward to an eternal life of rest and enjoyment in God’s presence (Isa 26:19; Rev 14:13). Jesus Christ gives complete and perfect rest (Matt 11:28-30).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 2:1-3; Exod 16:21-29; 20:8-11; 31:13-16; Lev 16:29-31; Isa 52:7; 54:13-14; 56:2, 4; 57:2, 21; 58:13; Ezek 20:20; Matt 11:28-30; Mark 2:23-28; Luke 8:48; John 14:27; Acts 10:36; Rom 5:1; 15:13; 2 Cor 5:19-21; Eph 2:17; Col 1:20; 2:16; 3:15; Heb 4:1-11; 2 Pet 1:2<\/p>","summary_ro":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","summary_en":"God’s Sabbath Rest The concept of God’s Sabbath rest, as found in Hebrews 4:1-11, has been a theological puzzle for commentators. The notion carries various connotations from the Old Testament, including the Promised Land as a place to rest from slavery and wandering and the Sabbath day as a weekly day of rest. In Hebrews 3:7-19, the author expounds on Psalm 95:7-11 and offers the wilderness wanderers as an example of those who failed to enter God’s rest because of their disobedience. But wha...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":6628,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Church Meetings","title_en":"Church Meetings","content_ro":"<h3>CHURCH MEETINGS<\/h3>\n<p>The assembling together of the believers. In the NT, the Greek word <span class=\"greek\" lang=\"el\">ekklesia<\/span> (usually translated “church”) is used primarily in two ways: (1) to describe a meeting or an assembly, and (2) to designate the people who participate in such assembling together—whether they are actually assembled or not. The NT contains a few places that speak of a secular Greek assembly (Acts 19:32, 41); every other instance speaks of a Christian assembly. Sometimes the word <span class=\"greek\" lang=\"el\">ekklesia<\/span> is used to designate the actual meeting together of Christians. This is certainly what Paul intended in 1 Corinthians 14:19, 28, and 35, in that the expression <span class=\"greek\" lang=\"el\">en ekklesia<\/span> must mean “in a meeting” and not “in the church.” To translate this phrase “in the church” (as is done in most modern English versions) is misleading, for most readers will think it means “in the church building.” The NT never once names the place of assembly a “church.” Aside from the few instances where the word clearly means the actual meeting together of believers, <span class=\"greek\" lang=\"el\">ekklesia<\/span> most often is used as a descriptor for the believers who constitute a local church (such as the church in Corinth, the church in Philippi, and the church in Colosse) or all the believers (past, present, and future) who constitute the universal church, the complete body of Christ.<\/p>\n<p>When reading the NT, Christians need to be aware of the various ways in which the word <span class=\"greek\" lang=\"el\">ekklesia<\/span> (“church”) is used. On the most basic level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is any gathering of believers. On another level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is an organized local entity—comprised of all the believers in any given locality, under one pluralistic eldership. On another level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is the universal church whose constituents are all the believers who have ever been, are now existing, and will ever be. The word <span class=\"greek\" lang=\"el\">ekklesia<\/span> was used by the NT writers with these various aspects of meaning, though, at times, it is not possible to differentiate one from the other. Nevertheless, students of the NT could avoid some confusion if they used discrimination in their exegesis of the text. Some interpreters have taught that the smallest unit of the church is the local church, but the NT writers sometimes used the word “church” to indicate a small home gathering. Other interpreters confuse the local church with the universal church. But some things in the NT are addressed to a local church that do not necessarily apply to the whole church, and some great things are spoken of the universal church that could never be attained by any particular local group. The things Paul said about the church in the Epistle to the Ephesians (which was written as an encyclical for several churches and not just for the church in Ephesus) could never be attained by a local church. For example, what local church could attain to the fullness of the stature of Christ?<\/p>\n<p>There is much to be said about how interpreters have confused the local church with the universal church, but this article is devoted to clearing up the confusion about what constitutes the smallest unit of the church—the local church, or what could be called the house church or home gathering.<\/p>\n<p>The NT seems to present the fact that a particular local church (i.e., a church comprising all the believers in a given locality under one eldership) could and did have several <span class=\"greek\" lang=\"el\">ekklesiai<\/span>—“meetings” or “assemblies” (carried on in homes of the local Christians). Thus, the smallest unit to comprise a “church” was one of these home meetings. However, there is no indication in the NT that each of these home meetings had its own eldership or was a distinct entity separate from the other gatherings <em>(<\/em><span class=\"greek\" lang=\"el\">ekklesiai<\/span><em>)<\/em> in the same locality. According to Acts 14:23 and Titus 1:5, elders were appointed for every local church (compare the expressions “appointed elders in every church” and “appoint elders in every city”)—not for every house church. Nevertheless, it appears that every local church of some size had several such <span class=\"greek\" lang=\"el\">ekklesiai<\/span> (“meetings”) going on within that locality.<\/p>\n<p>The church in Jerusalem must have had several home meetings (see Acts 2:46; 5:42; 8:3; 12:5, 12), as did the church in Rome (see Rom 16:3-5, 14-15 and comments below). A small local church may have had only one home gathering—as was probably the case with the church at Colosse (see Phlm 1:2 and comments below), but this would have been impossible for large local churches like those in Jerusalem, Rome, and Ephesus, in which there must have been several “house churches” (see 1 Cor 16:19-20 [1 Cor was written from Ephesus] and comments below). An examination of the passages that deal with the issue of the “house church” should affirm this. These passages are Romans 16:3-5, 14-15; 1 Corinthians 16:19-20; Colossians 4:15-16; and Philemon 1:1-2 (all quoted from the <span>rsv<\/span>).<\/p>\n<h4>Romans 16:3-5, 14-15<\/h4>\n<p>In the last chapter of Romans, Paul asked the believers in Rome, to whom he had written this epistle, to greet Priscilla and Aquila and the church that met in their home (16:3-5). The entire church in Rome could not have met in Priscilla and Aquila’s home, for the church was much too large to have assembled in a single home. Rather, the church in Priscilla and Aquila’s home must have been one among several such “house churches” in Rome. The following discussion should substantiate this position.<\/p>\n<p>Paul’s Epistle to the Romans was addressed to “all God’s beloved in Rome” (1:7), not to “the church in Rome.” At the time of writing, Paul had not been to Rome—nor had any other apostle. The church was probably started there by Jewish Romans who had been converted during their visit to Jerusalem during Pentecost (Acts 2:10) and then returned to Rome. Since the church had not been started by an apostle, it could have been that there were no “ordained” elders in the church at Rome and that there were several gatherings of believers in various parts of Rome and its suburbs. Paul knew some of the saints in Rome (whom he addressed by name in the last chapter) and thus addressed an epistle to all the saints in that locality, instead of to the church in that locality—which was his usual practice (see 1 Cor 1:1; 2 Cor 1:1; 1 Thes 1:1; 2 Thes 1:1). Nonetheless, “all the saints in Rome” would comprise “the church in Rome” (cf. Phil 1:1, in which Paul addressed his epistle to all the saints in Philippi).<\/p>\n<p>In the final chapter of Romans, Paul asks all the believers in Rome (which equals the “local” church in Rome) to greet the church in Priscilla and Aquila’s house. Later in the chapter, Paul asks the church to greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers with them; and then again he asks the church to greet Philologus, Julia, Nereus and his sister, Olympas, and all the saints with them (16:14-15). Evidently, Paul was identifying two other groups of believers who must have met together. (And perhaps Paul was referring to two more groups in 16:10-11, which in the Greek could mean the ones of Aristobulus’s and Narcissus’s <em>households<\/em> or the ones of their <em>fellowships.<\/em>) It seems that the church in Rome, like the church in Jerusalem and Ephesus, had several home <span class=\"greek\" lang=\"el\">ekklesiai<\/span> (meetings).<\/p>\n<p>The Epistle to the Romans was written around <span>AD<\/span> 58. The Neronian persecution began around <span>AD<\/span> 64. Secular historians such as Tacitus tell us that a vast multitude <em>(ingens multitudo)<\/em> of Christians were tortured and killed during this persecution (<em>Annals<\/em> 15.44). Seutonius (in his book <em>Nero,<\/em> ch 16) said that the rapid increase of the Christians in Rome had made them unpopular. Indeed, at the time Paul penned the Epistle to the Romans he said their faith was known throughout the world (1:8), which indicates that the church in Rome had already made an impact on the Mediterranean world. When Paul came to Rome three years later (<span>AD<\/span> 61), he came to a city that had a large church there already. From Romans 15:23, we know that the church had been in existence for many years even before Paul wrote his epistle to them. In short, the church in Rome was a large church around the time Paul wrote his epistle to them. The entire church could not have met in the home of Aquila and Priscilla, who would have had only a modest-sized dwelling (for they were tentmakers). Besides, Paul greeted over 25 individuals by name in chapter 16—and he had not yet even been to Rome!<\/p>\n<p>There must have been several <span class=\"greek\" lang=\"el\">ekklesiai<\/span> in Rome, i.e., several home churches all unified as the one local church in Rome. For example, the Christians in Rome apparently worshiped in numerous homes such as Priscilla and Aquila’s. Other churches in homes are mentioned in Colossians 4:15 and Philemon 1:2. Groups of Christians met in houses of prominent believers or in other available rooms (cf. Mt 26:16; Acts 12:12; 1 Cor 16:19; Col 4:15; Phlm 1:2). The church in Priscilla and Aquila’s house is the first of five groups of believers in Paul’s list, but the only one referred to definitely as a church (see Rom 16:5, 10-11, 14-15). Priscilla and Aquila opened their home for Christian meetings. The church mentioned there was obviously only a part of the total number of Christians in Rome. Verses 10-11 and 14-15 seem to refer to two other household churches in Rome. Apparently, there were at least three churches there, and probably more. Each house church could not have been a separate entity with a separate church government; rather, each house church must have been simply one home meeting of some of the saints in the one local church at Rome.<\/p>\n<h4>1 Corinthians 16:19-20<\/h4>\n<p>In this passage we again see Aquila and Priscilla and again discover that a church met in their house. According to Romans, their house church was, of course, in Rome. According to 1 Corinthians (written from Ephesus), their house church was in Ephesus. Many scholars think Aquila and Priscilla left Rome around <span>AD<\/span> 49 at the time of Claudius’s edict expelling Jews from Rome. They very well could have already been Christians at this time. According to Acts 18, they joined Paul in Corinth (where they all worked together in their craft of tentmaking) and then went on with him to Ephesus, during the time (around <span>AD<\/span> 51) the church in Ephesus was first established. Paul continued on with his second missionary journey, while Aquila and Priscilla remained in Ephesus. No doubt, the early church there first met in their home. Paul returned to Ephesus a few years later and remained there for two years (around <span>AD<\/span> 53–54). During this time, Paul’s proclamation of the gospel went out from Ephesus (as a center) to all of Asia Minor (see Acts 19:8-10). As this was going on, the church in Ephesus grew (see vv 18-20).<\/p>\n<p>It was during these years that Paul wrote to the Corinthians, in which he sent greetings from the churches in Asia, from Aquila and Priscilla—and the church in their house, and from all the brothers (1 Cor 16:19-20). In giving this kind of greeting, it seems that Paul was sending greetings from (1) all the churches in Asia Minor, (2) the church in Ephesus (equivalent to “all the brothers”), and (3) those believers who gathered with Aquila and Priscilla in their home. It would be hard to imagine that all the saints in Ephesus met at Aquila and Priscilla’s home. The church probably began that way, but as it grew, so did the number of home meetings. From other portions of the NT (specifically 1 Timothy, which was written around <span>AD<\/span> 64 by Paul to Timothy while Timothy was leading the church in Ephesus), we discover that there must have been several home meetings in Ephesus because there were so many saints there (see 1 Timothy 5–6, which reveal that there must have been a large number of saints in Ephesus—young men, young women, older men, widows, and so forth). At any rate, several saints must have hosted an <span class=\"greek\" lang=\"el\">ekklesia<\/span><em>,<\/em> a meeting, in their home. (Aquila and Priscilla left Ephesus around <span>AD<\/span> 56\/57 and returned to Rome, where again they hosted a church in their home. Others in Ephesus would have to open their homes.) But each such <span class=\"greek\" lang=\"el\">ekklesia<\/span> did not have its own eldership; rather, all of the church in Ephesus was under one eldership—headed up by Timothy, Paul’s coworker.<\/p>\n<h4>Colossians 4:15-16<\/h4>\n<p>In this portion, we again read about a church existing in the home of one called Nymphas. In his final remarks to the church in Colosse, Paul asked the saints in Colosse to send his greetings to (1) the brothers that are in Laodicea, (2) Nymphas in particular, and (3) the church in Nymphas’s house. According to the structure of Colossians 4:15, it seems evident that the first greeting included all the believers in Laodicea (a neighboring church to Colosse), who would comprise the entire church in Laodicea (called “the church of the Laodiceans” in Col 4:16), and that the second and third greetings were to a specific individual (Nymphas) in the church in Laodicea and a church meeting in Nymphas’s house. This church meeting in Nymphas’s house would probably be one of several home meetings—all part of the one local church in Laodicea.<\/p>\n<p>There is a textual problem in this passage that could have some effect on the interpretation of it. Some manuscripts read “his house”; others read “her house”; still others read “their house.” Because it cannot be determined from the Greek text whether Nymphas was male or female, various scribes used different pronouns before “house.” Between the readings “her” and “his,” it is far more likely that the pronoun “her” was changed to “his” than vice versa. Some scholars say that “their” refers to “the brothers” at Laodicea. But that does not make sense if we understand that “the brothers in Laodicea” is equal to the church in Laodicea. How could the church in Laodicea have the church in their house? Other scholars indicate that the Greek word for “their” <em>(<\/em><span class=\"greek\" lang=\"el\">auton<\/span><em>)<\/em> refers to the ones with Nymphas—i.e., the members of his household. Whether the reading was “her house” or “their house,” a particular group of believers within the church of Laodicea met there. Their meeting could legitimately be called an <span class=\"greek\" lang=\"el\">ekklesia<\/span>—an assembling together.<\/p>\n<h4>Philemon 1:1-2<\/h4>\n<p>This is the last time in the NT we read about a church in a particular home. Paul wrote a short epistle to Philemon, an elder of the church in Colosse, on behalf of Onesimus, Philemon’s runaway slave converted by Paul to Christ. In his introduction to this short epistle, Paul sends his greetings to Philemon, Apphia, Archippus, and the church in Philemon’s house. It is important to note that Paul did not send greetings to all the saints in Colosse and then to the church in Philemon’s house (as is the pattern in 1 Cor 16:19-20 and Col 4:15); instead, he just sent greetings to Philemon and to the church in his house. Therefore, we can assume that the entire church in Colosse must have met at Philemon’s house.<\/p>\n<h4>Worship in the Home Meetings and Church Meetings<\/h4>\n<p>When the church first began in Jerusalem, the believers met in homes for fellowship and worship. Acts 2:42-47 tells us that the early Christians met in homes to hear the apostles’ teachings and to celebrate Communion (which is called “the breaking of bread”). During such gatherings, the Christians often shared meals with one another in what was called a love feast (2 Pt 2:13; Jude 1:12). At these meetings, the Christians recited Scripture, sang hymns and psalms, and joyfully praised the Lord (see Eph 5:18-20; Col 3:16-17). Christians also gathered together in homes to pray (Acts 12:12) and read the Word.<\/p>\n<p>Small groups of believers met in homes for worship quite regularly; in a city where there were several such <span class=\"greek\" lang=\"el\">ekklesiai<\/span><em>,<\/em> all the believers would gather together for special occasions. Scripture tells us that all the believers would come together to hear an epistle from the apostles read out loud (see Acts 15:30; Col 4:16), and we can surmise from the NT record that all the Christians in a city met together once a week on Sunday, which was called the Lord’s Day. First Corinthians provides several insights about how the early Christians worshiped together when all the believers in one city met together. We know that 1 Corinthians pertains to this larger gathering because in 11:20 Paul spoke of all the believers coming together in one place and in 14:23 he spoke of the whole church coming together in one place.<\/p>\n<p>Paul used this epistle to correct the Corinthians’ behavior in the celebration of the Lord’s Supper (1 Cor 11:17-34) and in the exercising of spiritual gifts during church meetings (ch 14). Paul’s adjustments reveal his perceptions of a model Christian meeting, and his preceptions were probably developed from actual experience in other church meetings. Paul urged the Corinthians to celebrate the Lord’s Supper together in a manner that reflected Jesus’ institution of that meal. They were to remember the Lord and his death for them, and they were to partake of the bread and wine with all seriousness. At the same time, they were to be conscious of the fact that they were members of the same body of Christ—joined to one another, and also to Christ.<\/p>\n<p>According to Paul’s presentation in chapter 14, this “body consciousness” should be evident in the way the believers worshiped together. One’s personal experience and liberty should not hinder the coordination of the body in worshiping God corporately. Thus, when the believers exercised their spiritual gifts—whether it be prophesying, speaking in tongues, providing interpretations of the tongues, or teaching—it should be done in good order and for the edification of the congregation, not personal edification. When all the church assembled together to worship God, it should be a display of spiritual unity.<\/p>\n<p><em>See also<\/em> Church.<\/p>","content_en":"<h3>CHURCH MEETINGS<\/h3>\n<p>The assembling together of the believers. In the NT, the Greek word <span class=\"greek\" lang=\"el\">ekklesia<\/span> (usually translated “church”) is used primarily in two ways: (1) to describe a meeting or an assembly, and (2) to designate the people who participate in such assembling together—whether they are actually assembled or not. The NT contains a few places that speak of a secular Greek assembly (Acts 19:32, 41); every other instance speaks of a Christian assembly. Sometimes the word <span class=\"greek\" lang=\"el\">ekklesia<\/span> is used to designate the actual meeting together of Christians. This is certainly what Paul intended in 1 Corinthians 14:19, 28, and 35, in that the expression <span class=\"greek\" lang=\"el\">en ekklesia<\/span> must mean “in a meeting” and not “in the church.” To translate this phrase “in the church” (as is done in most modern English versions) is misleading, for most readers will think it means “in the church building.” The NT never once names the place of assembly a “church.” Aside from the few instances where the word clearly means the actual meeting together of believers, <span class=\"greek\" lang=\"el\">ekklesia<\/span> most often is used as a descriptor for the believers who constitute a local church (such as the church in Corinth, the church in Philippi, and the church in Colosse) or all the believers (past, present, and future) who constitute the universal church, the complete body of Christ.<\/p>\n<p>When reading the NT, Christians need to be aware of the various ways in which the word <span class=\"greek\" lang=\"el\">ekklesia<\/span> (“church”) is used. On the most basic level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is any gathering of believers. On another level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is an organized local entity—comprised of all the believers in any given locality, under one pluralistic eldership. On another level, the <span class=\"greek\" lang=\"el\">ekklesia<\/span> is the universal church whose constituents are all the believers who have ever been, are now existing, and will ever be. The word <span class=\"greek\" lang=\"el\">ekklesia<\/span> was used by the NT writers with these various aspects of meaning, though, at times, it is not possible to differentiate one from the other. Nevertheless, students of the NT could avoid some confusion if they used discrimination in their exegesis of the text. Some interpreters have taught that the smallest unit of the church is the local church, but the NT writers sometimes used the word “church” to indicate a small home gathering. Other interpreters confuse the local church with the universal church. But some things in the NT are addressed to a local church that do not necessarily apply to the whole church, and some great things are spoken of the universal church that could never be attained by any particular local group. The things Paul said about the church in the Epistle to the Ephesians (which was written as an encyclical for several churches and not just for the church in Ephesus) could never be attained by a local church. For example, what local church could attain to the fullness of the stature of Christ?<\/p>\n<p>There is much to be said about how interpreters have confused the local church with the universal church, but this article is devoted to clearing up the confusion about what constitutes the smallest unit of the church—the local church, or what could be called the house church or home gathering.<\/p>\n<p>The NT seems to present the fact that a particular local church (i.e., a church comprising all the believers in a given locality under one eldership) could and did have several <span class=\"greek\" lang=\"el\">ekklesiai<\/span>—“meetings” or “assemblies” (carried on in homes of the local Christians). Thus, the smallest unit to comprise a “church” was one of these home meetings. However, there is no indication in the NT that each of these home meetings had its own eldership or was a distinct entity separate from the other gatherings <em>(<\/em><span class=\"greek\" lang=\"el\">ekklesiai<\/span><em>)<\/em> in the same locality. According to Acts 14:23 and Titus 1:5, elders were appointed for every local church (compare the expressions “appointed elders in every church” and “appoint elders in every city”)—not for every house church. Nevertheless, it appears that every local church of some size had several such <span class=\"greek\" lang=\"el\">ekklesiai<\/span> (“meetings”) going on within that locality.<\/p>\n<p>The church in Jerusalem must have had several home meetings (see Acts 2:46; 5:42; 8:3; 12:5, 12), as did the church in Rome (see Rom 16:3-5, 14-15 and comments below). A small local church may have had only one home gathering—as was probably the case with the church at Colosse (see Phlm 1:2 and comments below), but this would have been impossible for large local churches like those in Jerusalem, Rome, and Ephesus, in which there must have been several “house churches” (see 1 Cor 16:19-20 [1 Cor was written from Ephesus] and comments below). An examination of the passages that deal with the issue of the “house church” should affirm this. These passages are Romans 16:3-5, 14-15; 1 Corinthians 16:19-20; Colossians 4:15-16; and Philemon 1:1-2 (all quoted from the <span>rsv<\/span>).<\/p>\n<h4>Romans 16:3-5, 14-15<\/h4>\n<p>In the last chapter of Romans, Paul asked the believers in Rome, to whom he had written this epistle, to greet Priscilla and Aquila and the church that met in their home (16:3-5). The entire church in Rome could not have met in Priscilla and Aquila’s home, for the church was much too large to have assembled in a single home. Rather, the church in Priscilla and Aquila’s home must have been one among several such “house churches” in Rome. The following discussion should substantiate this position.<\/p>\n<p>Paul’s Epistle to the Romans was addressed to “all God’s beloved in Rome” (1:7), not to “the church in Rome.” At the time of writing, Paul had not been to Rome—nor had any other apostle. The church was probably started there by Jewish Romans who had been converted during their visit to Jerusalem during Pentecost (Acts 2:10) and then returned to Rome. Since the church had not been started by an apostle, it could have been that there were no “ordained” elders in the church at Rome and that there were several gatherings of believers in various parts of Rome and its suburbs. Paul knew some of the saints in Rome (whom he addressed by name in the last chapter) and thus addressed an epistle to all the saints in that locality, instead of to the church in that locality—which was his usual practice (see 1 Cor 1:1; 2 Cor 1:1; 1 Thes 1:1; 2 Thes 1:1). Nonetheless, “all the saints in Rome” would comprise “the church in Rome” (cf. Phil 1:1, in which Paul addressed his epistle to all the saints in Philippi).<\/p>\n<p>In the final chapter of Romans, Paul asks all the believers in Rome (which equals the “local” church in Rome) to greet the church in Priscilla and Aquila’s house. Later in the chapter, Paul asks the church to greet Asyncritus, Phlegon, Hermas, Patrobas, Hermes, and the brothers with them; and then again he asks the church to greet Philologus, Julia, Nereus and his sister, Olympas, and all the saints with them (16:14-15). Evidently, Paul was identifying two other groups of believers who must have met together. (And perhaps Paul was referring to two more groups in 16:10-11, which in the Greek could mean the ones of Aristobulus’s and Narcissus’s <em>households<\/em> or the ones of their <em>fellowships.<\/em>) It seems that the church in Rome, like the church in Jerusalem and Ephesus, had several home <span class=\"greek\" lang=\"el\">ekklesiai<\/span> (meetings).<\/p>\n<p>The Epistle to the Romans was written around <span>AD<\/span> 58. The Neronian persecution began around <span>AD<\/span> 64. Secular historians such as Tacitus tell us that a vast multitude <em>(ingens multitudo)<\/em> of Christians were tortured and killed during this persecution (<em>Annals<\/em> 15.44). Seutonius (in his book <em>Nero,<\/em> ch 16) said that the rapid increase of the Christians in Rome had made them unpopular. Indeed, at the time Paul penned the Epistle to the Romans he said their faith was known throughout the world (1:8), which indicates that the church in Rome had already made an impact on the Mediterranean world. When Paul came to Rome three years later (<span>AD<\/span> 61), he came to a city that had a large church there already. From Romans 15:23, we know that the church had been in existence for many years even before Paul wrote his epistle to them. In short, the church in Rome was a large church around the time Paul wrote his epistle to them. The entire church could not have met in the home of Aquila and Priscilla, who would have had only a modest-sized dwelling (for they were tentmakers). Besides, Paul greeted over 25 individuals by name in chapter 16—and he had not yet even been to Rome!<\/p>\n<p>There must have been several <span class=\"greek\" lang=\"el\">ekklesiai<\/span> in Rome, i.e., several home churches all unified as the one local church in Rome. For example, the Christians in Rome apparently worshiped in numerous homes such as Priscilla and Aquila’s. Other churches in homes are mentioned in Colossians 4:15 and Philemon 1:2. Groups of Christians met in houses of prominent believers or in other available rooms (cf. Mt 26:16; Acts 12:12; 1 Cor 16:19; Col 4:15; Phlm 1:2). The church in Priscilla and Aquila’s house is the first of five groups of believers in Paul’s list, but the only one referred to definitely as a church (see Rom 16:5, 10-11, 14-15). Priscilla and Aquila opened their home for Christian meetings. The church mentioned there was obviously only a part of the total number of Christians in Rome. Verses 10-11 and 14-15 seem to refer to two other household churches in Rome. Apparently, there were at least three churches there, and probably more. Each house church could not have been a separate entity with a separate church government; rather, each house church must have been simply one home meeting of some of the saints in the one local church at Rome.<\/p>\n<h4>1 Corinthians 16:19-20<\/h4>\n<p>In this passage we again see Aquila and Priscilla and again discover that a church met in their house. According to Romans, their house church was, of course, in Rome. According to 1 Corinthians (written from Ephesus), their house church was in Ephesus. Many scholars think Aquila and Priscilla left Rome around <span>AD<\/span> 49 at the time of Claudius’s edict expelling Jews from Rome. They very well could have already been Christians at this time. According to Acts 18, they joined Paul in Corinth (where they all worked together in their craft of tentmaking) and then went on with him to Ephesus, during the time (around <span>AD<\/span> 51) the church in Ephesus was first established. Paul continued on with his second missionary journey, while Aquila and Priscilla remained in Ephesus. No doubt, the early church there first met in their home. Paul returned to Ephesus a few years later and remained there for two years (around <span>AD<\/span> 53–54). During this time, Paul’s proclamation of the gospel went out from Ephesus (as a center) to all of Asia Minor (see Acts 19:8-10). As this was going on, the church in Ephesus grew (see vv 18-20).<\/p>\n<p>It was during these years that Paul wrote to the Corinthians, in which he sent greetings from the churches in Asia, from Aquila and Priscilla—and the church in their house, and from all the brothers (1 Cor 16:19-20). In giving this kind of greeting, it seems that Paul was sending greetings from (1) all the churches in Asia Minor, (2) the church in Ephesus (equivalent to “all the brothers”), and (3) those believers who gathered with Aquila and Priscilla in their home. It would be hard to imagine that all the saints in Ephesus met at Aquila and Priscilla’s home. The church probably began that way, but as it grew, so did the number of home meetings. From other portions of the NT (specifically 1 Timothy, which was written around <span>AD<\/span> 64 by Paul to Timothy while Timothy was leading the church in Ephesus), we discover that there must have been several home meetings in Ephesus because there were so many saints there (see 1 Timothy 5–6, which reveal that there must have been a large number of saints in Ephesus—young men, young women, older men, widows, and so forth). At any rate, several saints must have hosted an <span class=\"greek\" lang=\"el\">ekklesia<\/span><em>,<\/em> a meeting, in their home. (Aquila and Priscilla left Ephesus around <span>AD<\/span> 56\/57 and returned to Rome, where again they hosted a church in their home. Others in Ephesus would have to open their homes.) But each such <span class=\"greek\" lang=\"el\">ekklesia<\/span> did not have its own eldership; rather, all of the church in Ephesus was under one eldership—headed up by Timothy, Paul’s coworker.<\/p>\n<h4>Colossians 4:15-16<\/h4>\n<p>In this portion, we again read about a church existing in the home of one called Nymphas. In his final remarks to the church in Colosse, Paul asked the saints in Colosse to send his greetings to (1) the brothers that are in Laodicea, (2) Nymphas in particular, and (3) the church in Nymphas’s house. According to the structure of Colossians 4:15, it seems evident that the first greeting included all the believers in Laodicea (a neighboring church to Colosse), who would comprise the entire church in Laodicea (called “the church of the Laodiceans” in Col 4:16), and that the second and third greetings were to a specific individual (Nymphas) in the church in Laodicea and a church meeting in Nymphas’s house. This church meeting in Nymphas’s house would probably be one of several home meetings—all part of the one local church in Laodicea.<\/p>\n<p>There is a textual problem in this passage that could have some effect on the interpretation of it. Some manuscripts read “his house”; others read “her house”; still others read “their house.” Because it cannot be determined from the Greek text whether Nymphas was male or female, various scribes used different pronouns before “house.” Between the readings “her” and “his,” it is far more likely that the pronoun “her” was changed to “his” than vice versa. Some scholars say that “their” refers to “the brothers” at Laodicea. But that does not make sense if we understand that “the brothers in Laodicea” is equal to the church in Laodicea. How could the church in Laodicea have the church in their house? Other scholars indicate that the Greek word for “their” <em>(<\/em><span class=\"greek\" lang=\"el\">auton<\/span><em>)<\/em> refers to the ones with Nymphas—i.e., the members of his household. Whether the reading was “her house” or “their house,” a particular group of believers within the church of Laodicea met there. Their meeting could legitimately be called an <span class=\"greek\" lang=\"el\">ekklesia<\/span>—an assembling together.<\/p>\n<h4>Philemon 1:1-2<\/h4>\n<p>This is the last time in the NT we read about a church in a particular home. Paul wrote a short epistle to Philemon, an elder of the church in Colosse, on behalf of Onesimus, Philemon’s runaway slave converted by Paul to Christ. In his introduction to this short epistle, Paul sends his greetings to Philemon, Apphia, Archippus, and the church in Philemon’s house. It is important to note that Paul did not send greetings to all the saints in Colosse and then to the church in Philemon’s house (as is the pattern in 1 Cor 16:19-20 and Col 4:15); instead, he just sent greetings to Philemon and to the church in his house. Therefore, we can assume that the entire church in Colosse must have met at Philemon’s house.<\/p>\n<h4>Worship in the Home Meetings and Church Meetings<\/h4>\n<p>When the church first began in Jerusalem, the believers met in homes for fellowship and worship. Acts 2:42-47 tells us that the early Christians met in homes to hear the apostles’ teachings and to celebrate Communion (which is called “the breaking of bread”). During such gatherings, the Christians often shared meals with one another in what was called a love feast (2 Pt 2:13; Jude 1:12). At these meetings, the Christians recited Scripture, sang hymns and psalms, and joyfully praised the Lord (see Eph 5:18-20; Col 3:16-17). Christians also gathered together in homes to pray (Acts 12:12) and read the Word.<\/p>\n<p>Small groups of believers met in homes for worship quite regularly; in a city where there were several such <span class=\"greek\" lang=\"el\">ekklesiai<\/span><em>,<\/em> all the believers would gather together for special occasions. Scripture tells us that all the believers would come together to hear an epistle from the apostles read out loud (see Acts 15:30; Col 4:16), and we can surmise from the NT record that all the Christians in a city met together once a week on Sunday, which was called the Lord’s Day. First Corinthians provides several insights about how the early Christians worshiped together when all the believers in one city met together. We know that 1 Corinthians pertains to this larger gathering because in 11:20 Paul spoke of all the believers coming together in one place and in 14:23 he spoke of the whole church coming together in one place.<\/p>\n<p>Paul used this epistle to correct the Corinthians’ behavior in the celebration of the Lord’s Supper (1 Cor 11:17-34) and in the exercising of spiritual gifts during church meetings (ch 14). Paul’s adjustments reveal his perceptions of a model Christian meeting, and his preceptions were probably developed from actual experience in other church meetings. Paul urged the Corinthians to celebrate the Lord’s Supper together in a manner that reflected Jesus’ institution of that meal. They were to remember the Lord and his death for them, and they were to partake of the bread and wine with all seriousness. At the same time, they were to be conscious of the fact that they were members of the same body of Christ—joined to one another, and also to Christ.<\/p>\n<p>According to Paul’s presentation in chapter 14, this “body consciousness” should be evident in the way the believers worshiped together. One’s personal experience and liberty should not hinder the coordination of the body in worshiping God corporately. Thus, when the believers exercised their spiritual gifts—whether it be prophesying, speaking in tongues, providing interpretations of the tongues, or teaching—it should be done in good order and for the edification of the congregation, not personal edification. When all the church assembled together to worship God, it should be a display of spiritual unity.<\/p>\n<p><em>See also<\/em> Church.<\/p>","summary_ro":"CHURCH MEETINGS The assembling together of the believers. In the NT, the Greek word ekklesia (usually translated “church”) is used primarily in two ways: (1) to describe a meeting or an assembly, and (2) to designate the people who participate in such assembling together—whether they are actually assembled or not. The NT contains a few places that speak of a secular Greek assembly (Acts 19:32, 41); every other instance speaks of a Christian assembly. Sometimes the word ekklesia is used to des...","summary_en":"CHURCH MEETINGS The assembling together of the believers. In the NT, the Greek word ekklesia (usually translated “church”) is used primarily in two ways: (1) to describe a meeting or an assembly, and (2) to designate the people who participate in such assembling together—whether they are actually assembled or not. The NT contains a few places that speak of a secular Greek assembly (Acts 19:32, 41); every other instance speaks of a Christian assembly. Sometimes the word ekklesia is used to des...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26649,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Music","title_en":"Music","content_ro":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","content_en":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","summary_ro":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","summary_en":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31105,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Praise","title_en":"Praise","content_ro":"<h3>PRAISE<\/h3>\n<p>Honor, commendation, and worship.<\/p>\n<p class=\"h2\" id=\"ToWhomPraiseIsOffered\">To Whom Praise Is Offered<\/p>\n<p>The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their fellows (Mt 6:1-6; Jn 12:43), that others may be led to glorify God for whatever good is found in them (Mt 5:16). Frequently the Bible speaks of praising “the name” of God (e.g., Ps 149:3), meaning that he is to be praised for all that he is and has revealed himself to be. The often repeated word “Hallelujah” is simply the Hebrew equivalent of “Praise the Lord.”<\/p>\n<p class=\"h2\" id=\"ByWhomPraiseIsOffered\">By Whom Praise Is Offered<\/p>\n<p>God is praised perfectly by his angels in heaven (Pss 103:20; 148:2). They caroled their praise when Jesus was born (Lk 2:13-14), and the book of Revelation (e.g., Rv 7:11-12) speaks about their continual praise in heaven. All creation praises God in the sense that it shows his greatness as Creator (Ps 19:1-6). Psalm 148 lists sun, moon and stars, fire and hail, snow, rain, wind and weather, mountains and hills, fruit trees and cedars, wild animals, cattle, snakes and birds—all these—as praising God together. Heaven and earth are spoken of as involved in the praise of God (Pss 89:5; 96:11; 98:4). The Psalter closes with the words “Let everything that lives sing praises to the <span>Lord<\/span>!” (150:6). In the OT we read of the special role of priests and Levites (Ps 135:19-20) and of the temple singers (2 Chr 20:21) and of those who, like Miriam (Ex 15:20) and David (2 Sm 6:14), led others in God’s praise. But it was the duty of all God’s people to praise him; their praise was intended, moreover, to lead the nations to know and to praise him (Ps 67:2-3). The NT has this same emphasis (Rom 15:7-12), and it stresses that God’s gifts are given to his people to be used to his praise and glory (Eph 1:6, 12, 14). It is by a life of righteousness as well as by word of mouth that people are to praise him (Phil 1:11). The redeemed people of God are appointed to show forth the praises of him who has called them out of darkness into his marvelous light (1 Pt 2:9). The last book of the NT presents the praise of God in heaven, where the four living creatures (representing all creation) and the 24 elders (representing the people of God under the old and new covenants) unite in worship, adoring the mighty God who created them and the Lamb of God who redeemed them (Rv 4–5).<\/p>\n<p class=\"h2\" id=\"WhenGodIstoBePraised\">When God Is to Be Praised<\/p>\n<p>In the OT there were times of special praise, Sabbaths, new moons, and festivals. In Psalm 119:164 the psalmist says he praised the Lord seven times a day. “Everywhere—from east to west—praise the name of the <span>Lord<\/span>” is the exhortation of Psalm 113:3 (<span>nlt<\/span>). Psalm 145:1 says, “I will praise you, my God and King, and bless your name forever and ever” (<span>nlt<\/span>). A dedication to a life of praise is expressed in Psalm 146:2: “I will praise the <span>Lord<\/span> as long as I live. I will sing praises to my God even with my dying breath” (<span>nlt<\/span>). In the NT, likewise, there are special times of praise, but the whole of the Christian’s life is intended to be devoted, in word and action, to the praise of God.<\/p>\n<p class=\"h2\" id=\"WherePraiseIstoBeOffered\">Where Praise Is to Be Offered<\/p>\n<p>In the OT the temple (and thus “Zion” or “Jerusalem,” where the temple was located) had a special place in the purpose of God: his people should praise him there. Psalm 102:21 pictures people declaring “in Zion the name of the Lord, and in Jerusalem his praise.” People are to praise God publicly before the congregation and before the leaders of the nation (Ps 107:32), but they may also do so alone. For the whole of life is to be praise. Thus praise can come from unexpected places. Godly men and women can sing for joy as they lie on their beds (149:5). Paul and Silas can sing praises to God in a Philippian prison (Acts 16:25).<\/p>\n<p class=\"h2\" id=\"HowGodIstoBePraised\">How God Is to Be Praised<\/p>\n<p>As there is no limit to time or place, so there is no limit to the ways in which God may be praised. He may be praised with singing (Ps 47:7), with dancing (149:3), or with instruments of music (144:9; 150:3-5). The Psalter provides us with many songs of praise, and others are scattered throughout the OT. The NT speaks of “psalms and hymns and spiritual songs” (Col 3:16; see also Eph 5:19), and examples of Christian songs of praise are probably to be seen in Ephesians 5:14, Philippians 2:6-11, 1 Timothy 1:17, and 2 Timothy 2:11-13.<\/p>\n<p class=\"h2\" id=\"WhyGodIstoBePraised\">Why God Is to Be Praised<\/p>\n<p>Creation provides impetus for the praise of God (Ps 8:3), as does his preserving love and care (21:4) and the fact that he is a prayer-answering God (116:1). His redeeming work leads his people to worship him (Ex 15:1-2). Some of the psalms (e.g., Ps 107) list many reasons why he should be praised. With the coming of the Lord Jesus Christ, there is a fresh outburst of praise because the Messiah, the Savior, has come to his people (Lk 2:11). All that he did by his life, death, and resurrection calls for praise. But ultimately praise will be made perfect when God reigns victorious over all. Thus John speaks in the book of Revelation (19:6): “Then I heard again what sounded like the shout of a huge crowd, or the roar of mighty ocean waves, or the crash of loud thunder: ‘Hallelujah! For the Lord our God, the Almighty, reigns’ ” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Prayer; Tabernacle; Temple; Worship.<\/p>","content_en":"<h3>PRAISE<\/h3>\n<p>Honor, commendation, and worship.<\/p>\n<p class=\"h2\" id=\"ToWhomPraiseIsOffered\">To Whom Praise Is Offered<\/p>\n<p>The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their fellows (Mt 6:1-6; Jn 12:43), that others may be led to glorify God for whatever good is found in them (Mt 5:16). Frequently the Bible speaks of praising “the name” of God (e.g., Ps 149:3), meaning that he is to be praised for all that he is and has revealed himself to be. The often repeated word “Hallelujah” is simply the Hebrew equivalent of “Praise the Lord.”<\/p>\n<p class=\"h2\" id=\"ByWhomPraiseIsOffered\">By Whom Praise Is Offered<\/p>\n<p>God is praised perfectly by his angels in heaven (Pss 103:20; 148:2). They caroled their praise when Jesus was born (Lk 2:13-14), and the book of Revelation (e.g., Rv 7:11-12) speaks about their continual praise in heaven. All creation praises God in the sense that it shows his greatness as Creator (Ps 19:1-6). Psalm 148 lists sun, moon and stars, fire and hail, snow, rain, wind and weather, mountains and hills, fruit trees and cedars, wild animals, cattle, snakes and birds—all these—as praising God together. Heaven and earth are spoken of as involved in the praise of God (Pss 89:5; 96:11; 98:4). The Psalter closes with the words “Let everything that lives sing praises to the <span>Lord<\/span>!” (150:6). In the OT we read of the special role of priests and Levites (Ps 135:19-20) and of the temple singers (2 Chr 20:21) and of those who, like Miriam (Ex 15:20) and David (2 Sm 6:14), led others in God’s praise. But it was the duty of all God’s people to praise him; their praise was intended, moreover, to lead the nations to know and to praise him (Ps 67:2-3). The NT has this same emphasis (Rom 15:7-12), and it stresses that God’s gifts are given to his people to be used to his praise and glory (Eph 1:6, 12, 14). It is by a life of righteousness as well as by word of mouth that people are to praise him (Phil 1:11). The redeemed people of God are appointed to show forth the praises of him who has called them out of darkness into his marvelous light (1 Pt 2:9). The last book of the NT presents the praise of God in heaven, where the four living creatures (representing all creation) and the 24 elders (representing the people of God under the old and new covenants) unite in worship, adoring the mighty God who created them and the Lamb of God who redeemed them (Rv 4–5).<\/p>\n<p class=\"h2\" id=\"WhenGodIstoBePraised\">When God Is to Be Praised<\/p>\n<p>In the OT there were times of special praise, Sabbaths, new moons, and festivals. In Psalm 119:164 the psalmist says he praised the Lord seven times a day. “Everywhere—from east to west—praise the name of the <span>Lord<\/span>” is the exhortation of Psalm 113:3 (<span>nlt<\/span>). Psalm 145:1 says, “I will praise you, my God and King, and bless your name forever and ever” (<span>nlt<\/span>). A dedication to a life of praise is expressed in Psalm 146:2: “I will praise the <span>Lord<\/span> as long as I live. I will sing praises to my God even with my dying breath” (<span>nlt<\/span>). In the NT, likewise, there are special times of praise, but the whole of the Christian’s life is intended to be devoted, in word and action, to the praise of God.<\/p>\n<p class=\"h2\" id=\"WherePraiseIstoBeOffered\">Where Praise Is to Be Offered<\/p>\n<p>In the OT the temple (and thus “Zion” or “Jerusalem,” where the temple was located) had a special place in the purpose of God: his people should praise him there. Psalm 102:21 pictures people declaring “in Zion the name of the Lord, and in Jerusalem his praise.” People are to praise God publicly before the congregation and before the leaders of the nation (Ps 107:32), but they may also do so alone. For the whole of life is to be praise. Thus praise can come from unexpected places. Godly men and women can sing for joy as they lie on their beds (149:5). Paul and Silas can sing praises to God in a Philippian prison (Acts 16:25).<\/p>\n<p class=\"h2\" id=\"HowGodIstoBePraised\">How God Is to Be Praised<\/p>\n<p>As there is no limit to time or place, so there is no limit to the ways in which God may be praised. He may be praised with singing (Ps 47:7), with dancing (149:3), or with instruments of music (144:9; 150:3-5). The Psalter provides us with many songs of praise, and others are scattered throughout the OT. The NT speaks of “psalms and hymns and spiritual songs” (Col 3:16; see also Eph 5:19), and examples of Christian songs of praise are probably to be seen in Ephesians 5:14, Philippians 2:6-11, 1 Timothy 1:17, and 2 Timothy 2:11-13.<\/p>\n<p class=\"h2\" id=\"WhyGodIstoBePraised\">Why God Is to Be Praised<\/p>\n<p>Creation provides impetus for the praise of God (Ps 8:3), as does his preserving love and care (21:4) and the fact that he is a prayer-answering God (116:1). His redeeming work leads his people to worship him (Ex 15:1-2). Some of the psalms (e.g., Ps 107) list many reasons why he should be praised. With the coming of the Lord Jesus Christ, there is a fresh outburst of praise because the Messiah, the Savior, has come to his people (Lk 2:11). All that he did by his life, death, and resurrection calls for praise. But ultimately praise will be made perfect when God reigns victorious over all. Thus John speaks in the book of Revelation (19:6): “Then I heard again what sounded like the shout of a huge crowd, or the roar of mighty ocean waves, or the crash of loud thunder: ‘Hallelujah! For the Lord our God, the Almighty, reigns’ ” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Prayer; Tabernacle; Temple; Worship.<\/p>","summary_ro":"PRAISE Honor, commendation, and worship. To Whom Praise Is Offered The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their...","summary_en":"PRAISE Honor, commendation, and worship. To Whom Praise Is Offered The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36271,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Spiritual Gifts","title_en":"Spiritual Gifts","content_ro":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","content_en":"<h3>SPIRITUAL GIFTS<\/h3>\n<p>Phrase regularly used to translate two Greek words, <span class=\"greek\" lang=\"el\">charismata<\/span> and <span class=\"greek\" lang=\"el\">pneumatika<\/span> (the plural forms of <span class=\"greek\" lang=\"el\">charisma<\/span> and <span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost.<\/p>\n<p>Both words are derived from more familiar words, <span class=\"greek\" lang=\"el\">charis<\/span> (grace) and <span class=\"greek\" lang=\"el\">pneuma<\/span> (spirit). Both have similar senses—<span class=\"greek\" lang=\"el\">charisma<\/span> meaning “expression of grace,” <span class=\"greek\" lang=\"el\">pneumatikon<\/span> meaning “expression of Spirit.” Their range of application, however, is somewhat different.<\/p>\n<p><span class=\"greek\" lang=\"el\">Charisma<\/span> denotes God’s saving action in Christ (Rom 5:15-16) and the gift of eternal life (6:23). More generally, in Romans 11:29 it probably refers to the series of gracious acts on behalf of Israel whereby God made Israel’s calling and election sure. In 2 Corinthians 1:11 it probably refers to a particular action of God that brought Paul deliverance from deadly peril. Otherwise, the reference seems to be to divine grace as mediated through individuals, with Paul presumably thinking of the sort of utterances and deeds that he illustrates in Romans 12:6-8 and 1 Corinthians 12:8-10 (so in Rom 1:11; 1 Cor 1:7; 7:7; 12:4-11, 28-30; similarly 1 Pt 4:10).<\/p>\n<p><span class=\"greek\" lang=\"el\">Pneumatikon<\/span> has a wider range of usage. It is more properly an adjective and so describes various things (and people) as “spiritual,” as manifesting the Spirit, or as serving as the instrument of the Spirit. These include some particular word or act (Rom 1:11), the law (7:14), the manna, water from the rock, and the rock itself in the wilderness wanderings of Israel (1 Cor 10:3-4), the resurrection body (15:44-46), unspecified blessings “in the heavenly places” (Eph 1:3), particular insights into the divine will (Col 1:9), and songs in worship (Eph 5:19; Col 3:16). As a plural noun, it can be used of individuals (“the spiritual ones,” 1 Cor 2:13, 15; 14:37; Gal 6:1) or of things (“the spirituals,” “spiritual gifts,” Rom 15:27; 1 Cor 2:13; 9:11; 12:1; 14:1), even “spiritual powers in heaven” (Eph 6:12).<\/p>\n<p>From this brief survey, a more precise definition of “spiritual gifts” can be made. Whatever thing or individual serves as an instrument of the Spirit or manifests the Spirit or embodies the Spirit is a spiritual gift (<span class=\"greek\" lang=\"el\">pneumatikon<\/span>). Whatever event, word, or action is a concrete expression of grace or serves as a means of grace is a spiritual gift (<span class=\"greek\" lang=\"el\">charisma<\/span>). <span class=\"greek\" lang=\"el\">Pneumatikon<\/span> is the more general word; <span class=\"greek\" lang=\"el\">charisma<\/span> is more specific. Moreover, <span class=\"greek\" lang=\"el\">charisma<\/span> is probably Paul’s own word (Rom 1:11; 12:6; 1 Cor 7:7; 12:4) in preference to the more ambiguous <span class=\"greek\" lang=\"el\">pneumatikon<\/span><em>,<\/em> which seems to have been popular with those causing difficulty for Paul in Corinth (1 Cor 2:13–3:4; 14:37; 15:44-46). Consequently, attention will focus in what follows on <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em> Not forgetting those passages where Paul uses this word in broader terms for the direct act of God (Rom 5:15, 16; 6:23; 11:29; 1 Cor 1:11), concentration will be on the passages where Paul speaks in more precise terms of particular manifestations of grace mediated through one individual to others—“spiritual gifts” in this the narrower sense of <span class=\"greek\" lang=\"el\">charisma<\/span><em>.<\/em><\/p>\n<p>The lists of <span class=\"greek\" lang=\"el\">charismata<\/span> (Rom 12; 1 Cor 12; Eph 4; 1 Pt 4) are the obvious starting point because they provide the clearest indications of what Paul would include within the range of spiritual gifts. For Paul (the one who gave Christianity the concept of <span class=\"greek\" lang=\"el\">charisma<\/span>), a spiritual gift is essentially an act of God’s Spirit, a concrete manifestation in word or deed of God’s grace through an individual for the benefit of others.<\/p>\n<p>In its basic sense, a spiritual gift is a specific act of God, and this remains true even when it is mediated through any individual. This means that no one can hope to manifest such a gift except in conscious openness to and dependence on God. By extension Paul can speak of individuals “having” or “possessing” certain spiritual gifts (Rom 12:6; 1 Cor 7:7; 12:3), but this is presumably just shorthand for their being so open to God’s grace that that grace regularly or constantly manifests itself through them in particular ways. Such language no more means that the <span class=\"greek\" lang=\"el\">charisma<\/span> is an ability at the individual’s command than does the similar talk of “having the Spirit” (Rom 8:9, 23). It is true, however, that in 1 Timothy 4:14 and 2 Timothy 1:6 this basic sense is beginning to be left behind.<\/p>\n<p>A spiritual gift is any event, word, or action that embodies and expresses God’s grace. In this sense sacraments can be “means of grace” (though they are never called this in the NT), as are many other utterances and actions as well. In recognizing this, one can recognize too that the lists of gifts (e.g., Rom 12:6-8; 1 Cor 12:8-10) are neither definitive nor exhaustive, simply typical manifestations of the Spirit (or those with which they needed some advice). The degree of overlap between these various lists shows that Paul was not concerned to specify a precisely defined catalog; he simply selected a number of activities and utterances through which he saw the grace of God manifesting itself in his churches.<\/p>\n\n<p>It is important to grasp that Paul saw all Christians as charismatics. Whoever “has” the Spirit—that is, is open to and being led by the Spirit (Rom 8:9-14)—will inevitably manifest the grace of God in some way and should also be open to the Spirit’s power coming to expression in particular words and deeds within the community of the Spirit. For Paul, the church is the body of Christ. The functions of that body’s members are exemplified by the spiritual gifts (Rom 12:4-6; 1 Cor 12:14-30). Unless the individual is functioning charismatically, he is not functioning as a member of the body. The Spirit’s gifts are the living movements of Christ’s body. As the body is many different members functioning as one body, so the unity of the church grows out of the diverse functions (gifts) of its members. It follows that a spiritual gift is given primarily with the community in view. It is given “for the common good” (1 Cor 12:7). That is why a selfish, loveless clutching after <span class=\"greek\" lang=\"el\">charismata<\/span> is wrong and futile (13:1-3). A spiritual gift is never one’s to use as one wants for one’s own benefit (except perhaps glossolalia, but that is why Paul gives it lower value). It is given to one only in the sense that God chooses to act through one for others. More precisely, it is given only through one to the community, and one benefits only as the community benefits. The spiritual health and edification of the individual is inextricably bound up with the health and well-being of the whole body (12:14-26; Eph 4:16). <em>See<\/em> Apostle, Apostleship; Miracle; Prophecy; Teacher; Tongues, Speaking in.<\/p>","summary_ro":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","summary_en":"SPIRITUAL GIFTS Phrase regularly used to translate two Greek words, charismata and pneumatika (the plural forms of charisma and pneumatikon). Both words are almost exclusively Pauline within the biblical writings; elsewhere in the NT, they appear only in 1 Peter 2:5 and 4:10. Other writers, of course, mention phenomena that fall within Paul’s definition of “spiritual gifts,” but for specific teaching on the subject, one must depend on Paul first and foremost. Both words are derived from more ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40315,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Relationship between Ephesians and Colossians","title_en":"The Relationship between Ephesians and Colossians","content_ro":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","content_en":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","summary_ro":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","summary_en":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58347,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:16","title_en":"Study Note: Coloseni 3:16","content_ro":"<p><strong>3:16<\/strong> <em>Psalms and hymns and spiritual songs<\/em> are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.<\/p>","content_en":"<p><strong>3:16<\/strong> <em>Psalms and hymns and spiritual songs<\/em> are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.<\/p>","summary_ro":"3:16 Psalms and hymns and spiritual songs are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.","summary_en":"3:16 Psalms and hymns and spiritual songs are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85973,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:16","title_en":"Study Note: Coloseni 3:16","content_ro":"<p><strong>3:16<\/strong> <em>Psalms and hymns and spiritual songs<\/em> are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.<\/p>","content_en":"<p><strong>3:16<\/strong> <em>Psalms and hymns and spiritual songs<\/em> are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.<\/p>","summary_ro":"3:16 Psalms and hymns and spiritual songs are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.","summary_en":"3:16 Psalms and hymns and spiritual songs are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113599,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:16","title_en":"Study Note: Coloseni 3:16","content_ro":"<p><strong>3:16<\/strong> <em>Psalms and hymns and spiritual songs<\/em> are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.<\/p>","content_en":"<p><strong>3:16<\/strong> <em>Psalms and hymns and spiritual songs<\/em> are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.<\/p>","summary_ro":"3:16 Psalms and hymns and spiritual songs are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.","summary_en":"3:16 Psalms and hymns and spiritual songs are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141225,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:16","title_en":"Study Note: Coloseni 3:16","content_ro":"<p><strong>3:16<\/strong> <em>Psalms and hymns and spiritual songs<\/em> are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.<\/p>","content_en":"<p><strong>3:16<\/strong> <em>Psalms and hymns and spiritual songs<\/em> are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.<\/p>","summary_ro":"3:16 Psalms and hymns and spiritual songs are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.","summary_en":"3:16 Psalms and hymns and spiritual songs are songs of praise and worship (see 1 Cor 14:26; Eph 5:19). The prototype is the book of Psalms.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60371,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61296,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61507,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Solomon’s Wisdom","title_en":"Solomon’s Wisdom","content_ro":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","content_en":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","summary_ro":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","summary_en":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61783,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87997,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88922,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89133,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Solomon’s Wisdom","title_en":"Solomon’s Wisdom","content_ro":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","content_en":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","summary_ro":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","summary_en":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89409,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115623,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116548,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116759,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Solomon’s Wisdom","title_en":"Solomon’s Wisdom","content_ro":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","content_en":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","summary_ro":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","summary_en":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117035,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143249,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144174,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\n<p>God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\n<p>David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): <span class=\"hebrew\" lang=\"he\">karar<\/span> (2 Sam 6:14, 16), <span class=\"hebrew\" lang=\"he\">pazaz<\/span> (NLT, “leaping,” 6:16), and <span class=\"hebrew\" lang=\"he\">raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\n<p>Musical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\n<p>The book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144385,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Solomon’s Wisdom","title_en":"Solomon’s Wisdom","content_ro":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","content_en":"<h3>Solomon’s Wisdom<\/h3>\n<p>When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17).<\/p>\n<p>Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people were “in awe of the king” (1 Kgs 3:16-28). Later, the queen of Sheba came to test him with difficult questions and found his wisdom exceeding all that she had heard about it (10:1-9). His administration (4:1-28), his diplomacy (5:1-9), his building projects (5:10–7:51), and his commerce (9:26-28; 10:14-29) all demonstrated his wisdom. Solomon accumulated vast knowledge (4:29-33) and wrote proverbs (much of the book of Proverbs), songs (Pss 72; 127), love poetry (the Song of Songs), and philosophical literature (Ecclesiastes). He used his wisdom to build the Temple (2 Chr 2:12), even as Bezalel had previously been endowed with wisdom to build the Tabernacle (Exod 31:1-3).<\/p>\n<p>Jesus noted Solomon’s great wisdom and reminded his hearers that someone even greater than Solomon was among them (Matt 12:42). Jesus is the true wisdom of God in whom one can find ultimate wisdom (1 Cor 1:24). A life of wisdom is centered in Christ (1 Cor 1:18-25; Col 3:16; 2 Pet 3:18) and in Scripture (2 Tim 3:14-17).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 31:1-6; 1 Kgs 3:5-14; 3:16-28; 4:29-34; 5:2-7; 10:1-13; 2 Chr 1:7-12; Pss 72:1-20; 111:10; 127:1-5; Eccl 12:9-14; Isa 11:1-5; Jer 9:23-24; Matt 12:42; Jas 1:5<\/p>","summary_ro":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","summary_en":"Solomon’s Wisdom When God gave Solomon the opportunity to ask for anything he wanted, Solomon chose wisdom, so that he could “govern [God’s] people well and know the difference between right and wrong” (1 Kgs 3:9). In response to this unselfish choice, God granted the wisdom he desired (3:12) and the rewards of its proper use (3:13-14; 2 Chr 1:14-17). Solomon’s subsequent behavior provided immediate evidence of his wisdom. He resolved an argument over a child with such insight that the people...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144661,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Dangers of Sin","title_en":"The Dangers of Sin","content_ro":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","content_en":"<h3>The Dangers of Sin<\/h3>\n<p>Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15).<\/p>\n<p>The sinful acts of God’s people are prominent throughout the late monarchical period. Words such as <em>sin<\/em>, <em>evil<\/em>, and <em>wicked<\/em> appear frequently to assert that the kings of both Israel (2 Kgs 3:2; 13:2, 11; 14:24; 15:9, 18, 24, 28; 17:2) and Judah (8:18, 27; 21:2, 16, 20; 23:32, 37; 24:9, 19) did “what was evil in the <span>Lord<\/span>’s sight.”<\/p>\n<p>The northern kingdom was particularly culpable. Its kings and people were uniformly condemned for their godless ways (17:16-17, 22); the basic sin of apostate worship, introduced by Jeroboam I, continued in Israel until the end (10:29; 17:21-23; 23:15). God repeatedly warned the people through his prophets (17:13) and brought the chastisement of foreign invaders (13:3, 7). Nothing moved the Israelites’ hearts, for they were set in their ways (13:6; 17:14-17). Eventually God allowed foreign invaders to defeat them and occupy their land, sending many into exile (17:18, 20-23).<\/p>\n<p>The people of Judah were not innocent either. Many of their kings were guilty of gross wickedness, and Judean society grew increasingly apostate and followed “the evil practices that Israel had introduced” (17:19). Despite God’s repeated acts of kindness (e.g., 19:32-36) and warnings delivered through his prophets (21:8-15), the people persisted in their sin, and God’s judgment once again fell (21:10-15; 23:26-27; 24:1-4; 25:1-21).<\/p>\n<p>Where there is genuine repentance, God will graciously forgive his people and remit the penalty. But how much better to be faithful to God’s Word (2 Kgs 18:5-6; 23:25; Ps 119:9-11, 33-37; 2 Tim 4:7; Rev 2:10), so that God’s blessings (Ps 112:1; 119:1-2; 144:15) might bring success (2 Kgs 18:7; see also 2 Chr 26:4-5; Prov 3:1-10; 2 Cor 3:5). God’s people need to give God first place in their lives (1 Kgs 18:21, 36-39; see Deut 6:13; 10:12-13; Mic 6:8; Matt 6:33), pray for God’s persevering grace (Ps 19:13), and let the word of God be their guide (Ps 119:9; Col 3:16; 2 Tim 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:20-21; Exod 34:7; Lev 26:14-46; Num 15:30-31; Deut 31:16-18; 1 Kgs 8:46-51; 2 Kgs 8:18, 27; 2 Kgs 13:1-7; 14:23-24; 17:13-23; 18:9-12; 21:8-16; 23:25-27; 24:1-3, 19–25:21; 2 Chr 7:14; 33:12-13; Ps 119:9-11, 33-37; Jer 44:2-6; Mic 6:8; Matt 6:33; Col 3:16; 2 Tim 3:16; 4:7; Rev 2:10<\/p>","summary_ro":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","summary_en":"The Dangers of Sin Choosing sin rather than faithfulness to the only true God invites disaster. This has been true since the very beginning, when Adam and Eve’s disobedience brought curses and banishment from their initial home (Gen 3). And it was true throughout Israel’s history (see, e.g., Num 16; Josh 7; 2 Sam 11:1–12:19). The New Testament offers numerous warnings about the eternal consequences of unrepented sinful behavior (1 Cor 6:9-10; Gal 5:19-21; Rev 22:15). The sinful acts of God’s ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":17621,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Christ*, Intercession","title_en":"of Christ*, Intercession","content_ro":"<h3>INTERCESSION OF CHRIST*<\/h3>\n<p>Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth.<\/p>\n<p>The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, <span>rsv<\/span>). The principal Greek verb meant in secular usage to “meet,” “approach,” or “make an appeal.” In intertestamental literature that word was employed in the sense of personally petitioning an official to gain a favor (e.g., 2 Macc 4:8). The noun form of the word is translated in the NT both as “intercession” (1 Tm 2:1) and as “prayer” (4:5).<\/p>\n<p>Theologians generally see intercession as the second phase of Christ’s “high priestly work,” after he first made satisfaction for sin through his suffering and death on the cross (1 Tm 2:5-6). In the OT one of the priest’s functions was to petition God on the people’s behalf. In particular, on the annual Day of Atonement the high priest carried the blood of the sin offering into the Holy of Holies, sanctified the sacred place by means of incense, and sprinkled the sacrificial blood on and about the “mercy seat” (Lv 16:11-19). Correspondingly, after Christ offered himself on the cross as the sacrifice for sins, he ascended to the Father and entered the heavenly sanctuary where he now represents his people (Heb 7:25).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessiononEarth\">Christ’s Intercession on Earth<\/p>\n<p>Before his life of intercession in heaven, Jesus Christ exercised such a ministry on earth, consistent with his own teaching that the disciples should always pray and not get discouraged (Lk 18:1). Scripture often points to Jesus in prayer. For example, Jesus interceded at the grave of his friend Lazarus (Jn 11:41-42). Jesus prayed all night on a mountain before selecting the 12 apostles (Lk 6:12-13). After warning his disciple Peter that Satan had designs on him, Jesus said to Peter, “I have prayed for you that your faith may not fail” (Lk 22:32, <span>rsv<\/span>). Jesus’ first words on the cross were a prayer for those who had persecuted him (23:34).<\/p>\n<p>The “high priestly prayer” recorded in John 17 provides the most complete account in Scripture of an intercessory prayer by Jesus. The ground, or basis, of his impassioned petition was his intimate relationship with his heavenly Father (Jn 17:5, 8). The objects of his prayer were (1) himself, that he might glorify the Father and complete the work he had been sent to accomplish (Jn 17:1-5); (2) his disciples, who were chosen to spread the gospel after his departure (vv 8-9); and (3) the entire family of believers (v 20). The goals of his intercession included (1) the unity of God’s people (vv 11, 21), (2) their joy in spite of hardships and discouragement (v 13), (3) their preservation from evil (v 15), (4) their sanctification by the Word of God (v 17), and (5) their eternal fellowship with Christ (v 24).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessioninHeaven\">Christ’s Intercession in Heaven<\/p>\n<p>Christ’s intercession for his people, begun on earth, is continued in heaven. The Epistle to the Hebrews depicts Christ as a priest, placing considerable emphasis on his continuing ministry of intercession. Christ’s heavenly intercession is a sequel to his earthly sacrifice accomplished “once for all” (Heb 10:10-18). Jesus himself said, “Every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven” (Mt 10:32, <span>rsv<\/span>). His continuing intercession is recognized in such NT phrases as “through Jesus Christ” (Rom 1:8; 16:27; 1 Pt 2:5), “through him” (Col 3:17; Heb 13:15), and “in the name of our Lord Jesus Christ” (Eph 5:20).<\/p>\n<p>The doctrine of Christ’s heavenly intercession is explicitly affirmed in four NT texts. The apostle Paul spoke of Christ “at the right hand of God, who indeed intercedes for us” (Rom 8:34, <span>rsv<\/span>). The writer of Hebrews affirmed that Christ “is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25, <span>rsv<\/span>). Further, Christ has entered “into heaven itself, now to appear in the presence of God on our behalf” (9:24). The apostle John also described that ministry: “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn 2:1). The Greek word for “advocate” meant a legal counselor who appeared before a magistrate to plead a client’s cause. John thus pictured the ascended Lord as appearing before God on behalf of his people, presenting his own obedience and suffering as the ground for the believer’s acquittal.<\/p>\n<p class=\"h2\" id=\"TheWayIntercessionWorks\">The Way Intercession Works<\/p>\n<p>Christ’s heavenly intercession has both a static aspect (his redemptive work has been completed) and a dynamic aspect (he continues to care for God’s people). Thus Christ’s intercession is seen as including (1) his presence with the Father as the ground of each believer’s justification (Heb 9:24); (2) his thwarting of Satan’s accusations against each believer (Rom 8:33; Rv 12:10); (3) his claim for each believer’s right of access to the divine presence (Heb 4:14-16); and (4) his mediation of the prayers of each believer. The heavenly Father’s response is to impart the full range of spiritual blessings on believers. In the words of the Puritan John Owen (1616–83), “The intercession of Christ . . . is his continual appearance for us in the presence of God, representing the efficacy of his oblation, accompanied with tender care, love and desires for the welfare, supply, deliverance and salvation of the church.”<\/p>\n<p>Those for whom Christ intercedes in heaven are described in Scripture both broadly and narrowly. Christ is said to pray for all people everywhere (Is 53:12; cf. Mt 26:28). More specifically, and perhaps more profoundly, he prays for his own redeemed community, the church (Jn 14:16; 17:9, 20; Heb 4:15-16). Nevertheless, Christ’s prayers are also centered on the specific needs of individual believers (Lk 22:31-32; 1 Jn 2:1).<\/p>","content_en":"<h3>INTERCESSION OF CHRIST*<\/h3>\n<p>Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth.<\/p>\n<p>The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, <span>rsv<\/span>). The principal Greek verb meant in secular usage to “meet,” “approach,” or “make an appeal.” In intertestamental literature that word was employed in the sense of personally petitioning an official to gain a favor (e.g., 2 Macc 4:8). The noun form of the word is translated in the NT both as “intercession” (1 Tm 2:1) and as “prayer” (4:5).<\/p>\n<p>Theologians generally see intercession as the second phase of Christ’s “high priestly work,” after he first made satisfaction for sin through his suffering and death on the cross (1 Tm 2:5-6). In the OT one of the priest’s functions was to petition God on the people’s behalf. In particular, on the annual Day of Atonement the high priest carried the blood of the sin offering into the Holy of Holies, sanctified the sacred place by means of incense, and sprinkled the sacrificial blood on and about the “mercy seat” (Lv 16:11-19). Correspondingly, after Christ offered himself on the cross as the sacrifice for sins, he ascended to the Father and entered the heavenly sanctuary where he now represents his people (Heb 7:25).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessiononEarth\">Christ’s Intercession on Earth<\/p>\n<p>Before his life of intercession in heaven, Jesus Christ exercised such a ministry on earth, consistent with his own teaching that the disciples should always pray and not get discouraged (Lk 18:1). Scripture often points to Jesus in prayer. For example, Jesus interceded at the grave of his friend Lazarus (Jn 11:41-42). Jesus prayed all night on a mountain before selecting the 12 apostles (Lk 6:12-13). After warning his disciple Peter that Satan had designs on him, Jesus said to Peter, “I have prayed for you that your faith may not fail” (Lk 22:32, <span>rsv<\/span>). Jesus’ first words on the cross were a prayer for those who had persecuted him (23:34).<\/p>\n<p>The “high priestly prayer” recorded in John 17 provides the most complete account in Scripture of an intercessory prayer by Jesus. The ground, or basis, of his impassioned petition was his intimate relationship with his heavenly Father (Jn 17:5, 8). The objects of his prayer were (1) himself, that he might glorify the Father and complete the work he had been sent to accomplish (Jn 17:1-5); (2) his disciples, who were chosen to spread the gospel after his departure (vv 8-9); and (3) the entire family of believers (v 20). The goals of his intercession included (1) the unity of God’s people (vv 11, 21), (2) their joy in spite of hardships and discouragement (v 13), (3) their preservation from evil (v 15), (4) their sanctification by the Word of God (v 17), and (5) their eternal fellowship with Christ (v 24).<\/p>\n<p class=\"h2\" id=\"ChristsIntercessioninHeaven\">Christ’s Intercession in Heaven<\/p>\n<p>Christ’s intercession for his people, begun on earth, is continued in heaven. The Epistle to the Hebrews depicts Christ as a priest, placing considerable emphasis on his continuing ministry of intercession. Christ’s heavenly intercession is a sequel to his earthly sacrifice accomplished “once for all” (Heb 10:10-18). Jesus himself said, “Every one who acknowledges me before men, I also will acknowledge before my Father who is in heaven” (Mt 10:32, <span>rsv<\/span>). His continuing intercession is recognized in such NT phrases as “through Jesus Christ” (Rom 1:8; 16:27; 1 Pt 2:5), “through him” (Col 3:17; Heb 13:15), and “in the name of our Lord Jesus Christ” (Eph 5:20).<\/p>\n<p>The doctrine of Christ’s heavenly intercession is explicitly affirmed in four NT texts. The apostle Paul spoke of Christ “at the right hand of God, who indeed intercedes for us” (Rom 8:34, <span>rsv<\/span>). The writer of Hebrews affirmed that Christ “is able for all time to save those who draw near to God through him, since he always lives to make intercession for them” (Heb 7:25, <span>rsv<\/span>). Further, Christ has entered “into heaven itself, now to appear in the presence of God on our behalf” (9:24). The apostle John also described that ministry: “If any one does sin, we have an advocate with the Father, Jesus Christ the righteous” (1 Jn 2:1). The Greek word for “advocate” meant a legal counselor who appeared before a magistrate to plead a client’s cause. John thus pictured the ascended Lord as appearing before God on behalf of his people, presenting his own obedience and suffering as the ground for the believer’s acquittal.<\/p>\n<p class=\"h2\" id=\"TheWayIntercessionWorks\">The Way Intercession Works<\/p>\n<p>Christ’s heavenly intercession has both a static aspect (his redemptive work has been completed) and a dynamic aspect (he continues to care for God’s people). Thus Christ’s intercession is seen as including (1) his presence with the Father as the ground of each believer’s justification (Heb 9:24); (2) his thwarting of Satan’s accusations against each believer (Rom 8:33; Rv 12:10); (3) his claim for each believer’s right of access to the divine presence (Heb 4:14-16); and (4) his mediation of the prayers of each believer. The heavenly Father’s response is to impart the full range of spiritual blessings on believers. In the words of the Puritan John Owen (1616–83), “The intercession of Christ . . . is his continual appearance for us in the presence of God, representing the efficacy of his oblation, accompanied with tender care, love and desires for the welfare, supply, deliverance and salvation of the church.”<\/p>\n<p>Those for whom Christ intercedes in heaven are described in Scripture both broadly and narrowly. Christ is said to pray for all people everywhere (Is 53:12; cf. Mt 26:28). More specifically, and perhaps more profoundly, he prays for his own redeemed community, the church (Jn 14:16; 17:9, 20; Heb 4:15-16). Nevertheless, Christ’s prayers are also centered on the specific needs of individual believers (Lk 22:31-32; 1 Jn 2:1).<\/p>","summary_ro":"INTERCESSION OF CHRIST* Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth. The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, rsv). The principal Greek verb meant in secular usage to “mee...","summary_en":"INTERCESSION OF CHRIST* Theological term for Christ’s activity of petitioning God the Father to save, help, and sustain people on earth. The Hebrew word meaning “to make intercession” is from a root meaning “to strike”; hence it means “to assail or encounter with a request.” That word is used prophetically of the ministry of the “servant of the Lord”: “He bore the sin of many, and made intercession for the transgressors” (Is 53:12, rsv). The principal Greek verb meant in secular usage to “mee...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58348,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:17","title_en":"Study Note: Coloseni 3:17","content_ro":"<p><strong>3:17<\/strong> <em>as a representative of the Lord Jesus<\/em> (literally <em>in the name of the Lord Jesus<\/em>): In the Bible, a person’s name represents that person. To do something <em>in the name<\/em> <em>of the Lord Jesus<\/em> is therefore to act in a way that is in harmony with his identity and under his authority.<\/p>","content_en":"<p><strong>3:17<\/strong> <em>as a representative of the Lord Jesus<\/em> (literally <em>in the name of the Lord Jesus<\/em>): In the Bible, a person’s name represents that person. To do something <em>in the name<\/em> <em>of the Lord Jesus<\/em> is therefore to act in a way that is in harmony with his identity and under his authority.<\/p>","summary_ro":"3:17 as a representative of the Lord Jesus (literally in the name of the Lord Jesus): In the Bible, a person’s name represents that person. To do something in the name of the Lord Jesus is therefore to act in a way that is in harmony with his identity and under his authority.","summary_en":"3:17 as a representative of the Lord Jesus (literally in the name of the Lord Jesus): In the Bible, a person’s name represents that person. To do something in the name of the Lord Jesus is therefore to act in a way that is in harmony with his identity and under his authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85974,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:17","title_en":"Study Note: Coloseni 3:17","content_ro":"<p><strong>3:17<\/strong> <em>as a representative of the Lord Jesus<\/em> (literally <em>in the name of the Lord Jesus<\/em>): In the Bible, a person’s name represents that person. To do something <em>in the name<\/em> <em>of the Lord Jesus<\/em> is therefore to act in a way that is in harmony with his identity and under his authority.<\/p>","content_en":"<p><strong>3:17<\/strong> <em>as a representative of the Lord Jesus<\/em> (literally <em>in the name of the Lord Jesus<\/em>): In the Bible, a person’s name represents that person. To do something <em>in the name<\/em> <em>of the Lord Jesus<\/em> is therefore to act in a way that is in harmony with his identity and under his authority.<\/p>","summary_ro":"3:17 as a representative of the Lord Jesus (literally in the name of the Lord Jesus): In the Bible, a person’s name represents that person. To do something in the name of the Lord Jesus is therefore to act in a way that is in harmony with his identity and under his authority.","summary_en":"3:17 as a representative of the Lord Jesus (literally in the name of the Lord Jesus): In the Bible, a person’s name represents that person. To do something in the name of the Lord Jesus is therefore to act in a way that is in harmony with his identity and under his authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113600,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:17","title_en":"Study Note: Coloseni 3:17","content_ro":"<p><strong>3:17<\/strong> <em>as a representative of the Lord Jesus<\/em> (literally <em>in the name of the Lord Jesus<\/em>): In the Bible, a person’s name represents that person. To do something <em>in the name<\/em> <em>of the Lord Jesus<\/em> is therefore to act in a way that is in harmony with his identity and under his authority.<\/p>","content_en":"<p><strong>3:17<\/strong> <em>as a representative of the Lord Jesus<\/em> (literally <em>in the name of the Lord Jesus<\/em>): In the Bible, a person’s name represents that person. To do something <em>in the name<\/em> <em>of the Lord Jesus<\/em> is therefore to act in a way that is in harmony with his identity and under his authority.<\/p>","summary_ro":"3:17 as a representative of the Lord Jesus (literally in the name of the Lord Jesus): In the Bible, a person’s name represents that person. To do something in the name of the Lord Jesus is therefore to act in a way that is in harmony with his identity and under his authority.","summary_en":"3:17 as a representative of the Lord Jesus (literally in the name of the Lord Jesus): In the Bible, a person’s name represents that person. To do something in the name of the Lord Jesus is therefore to act in a way that is in harmony with his identity and under his authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141226,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:17","title_en":"Study Note: Coloseni 3:17","content_ro":"<p><strong>3:17<\/strong> <em>as a representative of the Lord Jesus<\/em> (literally <em>in the name of the Lord Jesus<\/em>): In the Bible, a person’s name represents that person. To do something <em>in the name<\/em> <em>of the Lord Jesus<\/em> is therefore to act in a way that is in harmony with his identity and under his authority.<\/p>","content_en":"<p><strong>3:17<\/strong> <em>as a representative of the Lord Jesus<\/em> (literally <em>in the name of the Lord Jesus<\/em>): In the Bible, a person’s name represents that person. To do something <em>in the name<\/em> <em>of the Lord Jesus<\/em> is therefore to act in a way that is in harmony with his identity and under his authority.<\/p>","summary_ro":"3:17 as a representative of the Lord Jesus (literally in the name of the Lord Jesus): In the Bible, a person’s name represents that person. To do something in the name of the Lord Jesus is therefore to act in a way that is in harmony with his identity and under his authority.","summary_en":"3:17 as a representative of the Lord Jesus (literally in the name of the Lord Jesus): In the Bible, a person’s name represents that person. To do something in the name of the Lord Jesus is therefore to act in a way that is in harmony with his identity and under his authority.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":7223,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Colossians","title_en":"Letter to the Colossians","content_ro":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","content_en":"<h3>COLOSSIANS, Letter to the<\/h3>\n<p>NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date, Origin, and Destination<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Teaching<\/p>\n<p>Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Though the tradition that Paul wrote Colossians stands on solid ground, many scholars today debate its authorship. Reasons for their doubts fall into two main categories—theology and style.<\/p>\n<p>First, some scholars question Paul’s authorship on theological grounds. Development of certain major theological themes in Colossians differs from the way they are set forth in the undisputed letters of Paul. In Colossians the doctrine of Christ is developed on the basis of a hymn about Christ in 1:15-20. There he is seen as the “firstborn of all creation”; all things owe both their origin and continuing existence to him. In him resides all the fullness of deity. His death is interpreted not as a victory over sin, law, and death, but as a triumph over the cosmic authorities and powers.<\/p>\n<p>To some scholars that suggests that the Christology in Colossians is much more “exalted” than in any of the undisputed letters. Yet Paul characteristically regarded Christ as highly exalted. He declared Christ to be creator of all things (1 Cor 8:6) and set forth his lordship over the whole cosmic order by citing another hymn (Phil 2:6-11). Further, the kind of statements made about Christ in Colossians was demanded by the situation that had arisen in the city of Colosse. The heresy that had broken into the congregation required such statements.<\/p>\n<p>Colossians also appears to teach doctrines about “the last things” and baptism that are somewhat different from the doctrines in the undisputed letters. In Corinthians, Paul based his teaching about the last things on the Jewish doctrine of the “two ages.” Judaism taught that in “this age” the world is under the tyranny of the evil powers, but that in “the age to come” God would set it free. In contrast, Paul’s teaching was unique in holding that the age to come had already come in the advent of Christ—though not in its fullness. Paul saw the time between the first and second advents of Christ as a period of conflict. Christ “must reign until he has put all his enemies under his feet” (1 Cor 15:25). Christ by his mission is liberating the present age from the evil powers, but the conflict will not end until his second coming. Therefore Christians live in hope of his future appearing. That future element of hope is not stressed in Colossians (though see 3:1-4); rather, the emphasis is on a hope already present in heaven (1:5).<\/p>\n<p>The doctrine of baptism in Colossians has been influenced by the stress on the realized aspect of hope. In his Letter to the Romans, Paul taught that baptized Christians live by faith in the resurrected Lord and are filled with hope for their future resurrection (Rom 6:1-11). In Colossians he declared that baptized believers have not only died with Christ but have already been raised with him (Col 2:12-13; 3:1). The hope for the future is not for resurrection but for the manifestation of the life that is already hidden with Christ in God (3:2-3). Further, in Romans Paul stated that in baptism Christians have died to sin, so they no longer need serve it. Colossians, on the other hand, states that in Christ, Christians died to what can literally be translated as the “rudiments of the universe” (2:20). Many interpret that phrase to mean the basic religious teaching of the world. In Colossians, however, a strong case can be made that the phrase means “the elemental spirits of the universe” (<span>rsv<\/span>). In either case, the emphasis, if not the meaning, differs from Romans.<\/p>\n<p>Such theological matters have led many to believe that Paul could not have written the Letter to the Colossians. Rather, they see the letter as the product of a disciple of Paul who wrote at a later time. It should be noted, however, that the differences are of perspective or emphasis, not differences that result in contradiction.<\/p>\n<p>The second reason for questioning Paul’s authorship of Colossians is literary, pertaining to vocabulary and style. The brief letter uses 34 words that occur nowhere else in the NT. Also, common Pauline terms are absent from passages where they might logically be expected. Further, the style of the letter, though similar to Ephesians, is notably different from other undisputed letters of Paul. In those letters the thoughts are usually developed in an argumentative style similar to the discussions of the Jewish scribes. Colossians is marked by stylistic features that one finds in hymns, liturgies, and early Jewish and Christian catechisms. But some obvious differences in theological perspective and literary style do not force one to conclude that someone other than Paul wrote Colossians.<\/p>\n<p class=\"h2\" id=\"DateOriginandDestination\">Date, Origin, and Destination<\/p>\n<p>The date of Colossians depends on where Paul was imprisoned when he wrote. Traditionally scholars have held that all four “prison letters” came from Rome. If so, Paul would have written them between <span>AD<\/span> 60 and 62.<\/p>\n<p>The book of Acts indicates three places where Paul was imprisoned: Philippi, Caesarea, and Rome. Paul, writing 2 Corinthians before either of the last two imprisonments, suggested that he had already been in prison many times (2 Cor 11:23). Ephesus is a likely place for one of those imprisonments (cf. Acts 19–20; 1 Cor 15:32; 2 Cor 1:8-10). Consequently, an increasing number of scholars name that city as the probable place where Paul wrote the prison letters. If that is correct, Paul wrote Colossians sometime between <span>AD<\/span> 52 and 55. But the general consensus is that all the Prison Epistles were written in Rome, thus leading to <span>AD<\/span> 60–62 as the date of Colossians.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>To identify the teaching that endangered the church at Colosse is a difficult task. The problem is not insufficient data but the opposite. Historical research has uncovered a wealth of information about the religious beliefs and practices that proliferated in the first-century Roman world. Asia Minor was a particularly fertile region for religions. Many people even belonged to more than one religious sect, and it was common to select ideas and practices of several religions. Christians were not exempt from those tendencies.<\/p>\n\n<h5>Colossian Heresy<\/h5>\n<p>Paul gave no formal definition of the Christian heresy in Colosse. Rather, he dealt with a number of issues without precisely identifying them. If one is given only the answers to a number of questions, however, it may be possible to recreate the questions from them. The reader of Colossians must attempt to define the tenets of the false teaching on the basis of Paul’s response to them.<\/p>\n<p>Some scholars have concluded that the heresy rose out of the flesh-spirit dualism that became characteristic of later Greek and oriental Gnosticism. The later Gnostics taught that the material order of things is evil, so only what is free from matter is good. Other scholars, noting Paul’s injunctions against certain food laws, festivals, sabbaths, and external circumcision, have concluded that the false teaching rose out of Jewish beliefs. Since the tendency to blend a variety of ideas was so prevalent, both theories are probably true.<\/p>\n<p>Paul regarded the heretical teaching as a “philosophy” based on human tradition (2:8). His prayer for the Colossians (1:9-11) and certain other remarks (1:26-28; 2:2-3) suggest that he was countering the notion that for certain people “philosophy” led to some special, perhaps magical, understanding. That philosophy was based on “the rudiments of the universe.” This phrase is open to two main lines of interpretation. First, the basic meaning of “rudiments” is “objects that stand in a row or series,” such as the letters of the alphabet. It can readily be extended to mean rudimentary principles or basic teaching. Such is the meaning in Hebrews 5:12, where the term refers to the “first principles” of God’s Word. Second, the Greeks applied the phrase to the four physical substances they thought made up the world: earth, water, fire, and air.<\/p>\n<p>A first-century <span>BC<\/span> Greek text, referring to the followers of the philosopher Pythagorus, uses several of the same words that Paul applied to the Colossian heresy. A messenger of the highest gods carries the soul through all the elements of the world, from the lowest of earth and water to the highest. If the soul is pure, it remains in the highest element. If not, it is returned to the lower ones. The required purity is achieved by self-denial and certain cultic observances. The upper air contains the sun, moon, and stars, regarded as gods who control human destinies. In addition, the atmosphere around the earth is filled with spirit powers who are to be revered. In that way, the elements of the world become associated with the gods and spirit-powers who hold all people captive and determine their fate. With the help of magical knowledge and cultic ceremonies, human beings could not only escape from the destiny imposed by the spirit powers but even manipulate them for their own advantage.<\/p>\n<p>To summarize, the phrase “rudiments of the universe” can refer either to basic religious teaching or to the spirit powers of the universe. The statements in Colossians make the latter meaning probable. Through his cross, Christ has triumphed over the rulers and authorities and has publicly exposed them (2:15). They do not rule the world order; he does (1:16-20). The divine “fullness” dwells in Christ, not in a remote deity (1:19; 2:9). The spirit powers are under the authority of Christ (2:10) and owe their existence to him (1:16). The “worshiping of angels” (a practice probably including homage paid to heavenly powers) is so wrong that it may have disastrous consequences (2:18).<\/p>\n<h5>Main Features of the Heresy<\/h5>\n<p>A major dogma of the Colossian philosophy seems to have asserted that God was remote and inaccessible. Two factors point in that direction. First, the fascination with the angels and spirit-powers just discussed seems to indicate that the remote God was accessible only through a long chain of intermediaries. Christ seems to have been regarded as one of them, perhaps enthroned above them. Second, the philosophy evidently held to a dualism that separated the high God from creation. To approach him, seekers first had to be delivered from the evil influence of the material order.<\/p>\n<p>How could human beings short-circuit or manipulate the angelic star powers who hindered them from reaching the high God? How could they be delivered from the enslaving power of matter? The philosophy evidently offered magical wisdom and insight as the answer. Through worshiping angels and observing special days and cultic practices (2:16-18), seekers could placate or please the intermediaries and get through to the divine “fullness.” By voluntary self-abasement, self-denial, and the achievement of visions (2:18, 21-23) they could escape the pull of the material order. The practice of self-denial through abstinence from food and possibly from sexual relations (“touch not” in 2:21) seems to have been limited to special seasons for attaining the “vision” of God. Otherwise, the philosophy seems to have permitted freedom to engage in libertine practices (3:5-11).<\/p>\n<p class=\"h2\" id=\"PurposeandTeaching\">Purpose and Teaching<\/p>\n<p>A warning in Colossians 2:8 points to the main purpose of the Colossian letter. The readers are admonished against following anyone who “makes a prey of you by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the universe, and not according to Christ” (<span>rsv<\/span>). A false teaching was settling in and threatening the health of the congregation, so Paul wrote Colossians to counter it.<\/p>\n<p>Paul approached the heresy by contrasting its teachings with the correct teaching his readers had received in the traditions previously delivered to them, probably by Epaphras (1:7; 4:12-13). God through Christ had qualified them to be uniquely his own people, his church (1:12-14). The proponents of the false teaching threatened to disqualify the Colossians from that favored position by persuading them not to hold fast to Christ, the Head of the church (2:18-19). Consequently, the traditions Paul cited mainly teach about Christ or about the church. The former are primarily related to the impressive hymn about Christ (1:15-20; referred to again in 2:9-10, the latter mainly associated with baptism).<\/p>\n<h5>Christ<\/h5>\n<p>In 1:15-20 Christ is celebrated as the preexistent Creator of all and as the divine Redeemer of all. The “all” has cosmic dimensions. It includes the earth and the heavens, the visible and the invisible, the church and the universal powers. All things, including the heavenly powers, owe their existence, sustenance, and destiny to Christ. He is not to be regarded as one of the heavenly mediaries. He is the preeminent one in whom all the fullness of God dwells (1:19; 2:9) and in whom human beings find fulfillment (2:10).<\/p>\n<p>Paul gave special attention to the significance of Christ’s death. In the hymn of Colossians 1 he explained the reconciling work of Christ by the phrase “making peace through the blood of his cross” (1:20). He contrasted the past and present experiences of the readers. Formerly they were alienated from God both in attitude and behavior. Now they are reconciled “in his body of flesh by his death” (1:21-22). As a consequence of that reconciliation, God transforms human character.<\/p>\n<p>The death of Christ not only brings about restored relationships between individuals and God, but it also liberates them from the hostile intentions of the “principalities and powers.” Those powers seem to be demonic agents who bring accusations against human beings—accusations grounded on a “certificate of indebtedness” based on ordinances (laws). Paul proclaimed to the Colossians that God had removed the ground of those accusations, nailing it to the cross (2:14), and that in the cross he had publicly exposed and triumphed over the accusers (v 15). Christ’s death was not a tragedy but a life-changing, liberating triumph over sin and evil powers.<\/p>\n<h5>The Church<\/h5>\n<p>The church is the “body” of Christ (1:18, 24), over which Christ is the Head and source of life (2:19). It is a community that the Father has qualified to participate in the heavenly inheritance with the saints; he has delivered it from the powers of the evil age and made it participate in the power of the age to come, “the kingdom of his beloved Son” (1:13). The church, therefore, should not live in fear of the “rulers” and “authorities,” but should participate in Christ’s triumph over those hostile powers.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>In writing to the Colossians, Paul followed a standard letter form of salutation, thanksgiving, prayer, main body, and concluding remarks. The salutation (1:1-2) carries greetings to the church from himself and Timothy. Then follows a statement of thanksgiving for the good condition of the community (1:3-8) and a prayer that the Colossians may be filled with a knowledge of God’s will, which will result in worthy conduct (1:9-11).<\/p>\n<p>The first part of the body of the letter summons the Colossians to praise and then quotes and applies the great hymn about Christ (1:12-23). Specifically, the first part begins with a confessional thanksgiving to the Father for calling them to be his own unique people (1:12-14). A hymn follows, celebrating Christ as the sovereign Creator and Redeemer of all that exists (1:15-20). The Colossians are participants in the results of Christ’s reconciling ministry (1:21-23).<\/p>\n<p>The second part of the body of the letter describes Paul’s apostolic ministry (1:24–2:5). His was the task of making known the mystery of God concerning Christ to the Gentiles in general (1:24-29) and to the churches of Colosse and Laodicea in particular (2:1-5).<\/p>\n<p>The third part of the body of the letter introduces Paul’s primary concern for the Colossian congregation: they are to follow the received tradition about Christ (that is, the teachings about Christ they had first accepted), and not to fall prey to the current false teaching (2:6-23). They are to walk in the light of the received tradition (vv 6-7), and they are warned against the false philosophy (v 8). The hymn of 1:15-20 is again referred to, here stressing Christ’s divine lordship (2:9-10) and proclaiming his victory over the principalities and powers (vv 11-15). Because of such a Christ, the Colossians are exhorted not to submit to the regulations and tenets of the false teaching (vv 16-23).<\/p>\n<p>The fourth part of the body of the letter summons the church to a life befitting Christians (3:1–4:6). Those who have been raised with Christ are to seek the things that are above (3:1-4). That means they are to put off the traits and attitudes listed in a catalog of vices (vv 5-11) and to put on the traits and attitudes listed in a catalog of virtues (vv 12-14). In worship they are to conduct themselves in a unified and orderly way (3:15–4:1). The so-called “household code” concerning marriage, children, and slavery (3:18–4:1) appears in a context dealing with worship (3:15-17; 4:2-6). The most pressing admonitions in the code are addressed to wives and slaves, groups that especially would crave the equality promised in the gospel (Gal 3:28; note Col 3:11). So Paul probably used the code to call for order in the public worship service.<\/p>\n<p>Paul concluded his letter by first stating that Tychicus and the recently converted slave, Onesimus, would inform the church about his circumstances (4:7-9), and then added a series of greetings (vv 10-18).<\/p>\n<p><em>See also<\/em> Acts of the Apostles, Book of the; Apostle, Apostleship; Colossae, Colosse; Paul, The Apostle.<\/p>","summary_ro":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","summary_en":"COLOSSIANS, Letter to the NT epistle, one of four “prison letters” attributed to the apostle Paul. As with Ephesians, Philippians, and Philemon, Paul said he was in prison when he wrote Colossians (Col 4:3, 10; cf. Eph 3:1; 4:1; 6:20; Phil 1:12-14; Phlm 1:9-10). He sent three of the letters to churches in Asia Minor and linked them with his colleague, Tychicus (Col 4:7-9; Eph 6:21-22). That seems to indicate that he wrote them at approximately the same time and that Tychicus delivered them. P...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":10924,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Ephesians","title_en":"Letter to the Ephesians","content_ro":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","content_en":"<h3>EPHESIANS, Letter to the<\/h3>\n<p>Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Destination<\/p>\n<p>• Date and Origin<\/p>\n<p>• Background<\/p>\n<p>• Purpose and Theological Teaching<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). He also describes his own ministry in terms that reflect what we know of Paul (3:7, 13; 4:1; 6:19-20). This claim is confirmed by the testimonies of Irenaeus, Origen, Polycarp, Tertullian, and Ignatius, who in his own espistle to the Ephesians alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians.<\/p>\n<p>There are some characteristics of the letter, however, that have caused many scholars to question its clear claim to Pauline authorship. Some of these characteristics would be a problem only if the letter were intended exclusively for people in Ephesus, but such was probably not the case. Otherwise, it would be hard to understand why, after establishing the church there over a three-year period, Paul would write as though author and recipients had only a secondhand knowledge of each other. It would also be strange that the warm personal words of greeting to various individuals that are found in other Pauline letters are missing here. There is instead only a general greeting to “the brothers” (6:23). But all this can be easily explained once it is understood that the epistle was an encyclical for several churches.<\/p>\n<p class=\"h2\" id=\"Destination\">Destination<\/p>\n<p>This epistle was addressed, most probably, to several churches in the district around Ephesus—namely, Asia. The Epistle to the Ephesians, so-called, was not really intended to be only for the church at Ephesus. Most modern scholars are convinced that it was an encyclical that went to several churches in Asia, including Ephesus. There are several reasons to affirm this. First, the earliest manuscripts (the Chester Beatty Papyrus—P46, Codex Sinaiticus, Codex Vaticanus) do not contain the words “in Ephesus” in Ephesians 1:1. It appears that Paul purposely left the name of the locality out, so as to be filled in later as the letter circulated to each locality. (The Greek construction in 1:1 calls for a prepositional phrase designating a locality to be present in the sentence.) Since Ephesus was the leading city of Asia, it was quite natural for scribes to assign this epistle to the church at Ephesus. Second, the Epistle to the Ephesians has all the marks of being a general treatise rather than an epistle to a specific local church. Paul had lived with the believers at Ephesus for three years (Acts 20:31). He knew them intimately, yet in this epistle there are no personal greetings or specific exhortations. When we consider Paul’s manner in many of his other epistles, it would be quite unlike him to have excluded these personal expressions. Quite the contrary, Paul speaks to the saints whom he has only heard about and who have only heard about him (see Eph 1:15; 3:1). It is possible that this epistle was the one sent to Laodicea.<\/p>\n\n<p>In all fairness it must be said that the encyclical theory has been opposed by some scholars. For example, Henry Alford makes the following objections to this theory: (1) It is at variance with the spirit of the epistle, which is clearly addressed to one set of persons throughout, coexisting in one place and as one body and under the same circumstances. (2) It is improbable that the apostle, who in two of his epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The absence of personal greetings is not an argument for either of the two theories, for similarly there are none in Galatians, Philippians, 1 and 2 Thessalonians, and 1 Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices.<\/p>\n<p class=\"h2\" id=\"DateandOrigin\">Date and Origin<\/p>\n<p>Ephesians 3:1, 4:1, and 6:20 indicate that the letter was written while Paul was a prisoner. Since he was imprisoned several times, it is necessary to narrow the options. The first major imprisonment may have been at Ephesus itself, but this is obviously not in consideration. The second was at Caesarea for two years (Acts 24:27; cf. 23:23-24, 33). It is possible that Paul wrote some letters at that time, but most scholars think that Ephesians (along with Colossians, Philemon, and probably Philippians) was written during Paul’s imprisonment at Rome (28:16, 30). This probably took place sometime between <span>AD<\/span> 59 and 63 and lasted for two years. This period of time, following about 25 years of spiritual growth and 12 years or so of missionary experience, gave Paul a splendid opportunity for reflection and writing.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>Ephesus was the most important city in Asia Minor, located on the Cayster River, with a harbor on the Aegean Sea. With this location it became a center for commercial travel, and major trade routes led to it from several directions. A great pagan temple dedicated to the goddess Artemis (Diana) was located in Ephesus. Paul made the city a center of evangelistic and church-building ministry (Acts 19), spending three years there (20:31). It was natural, therefore, for a letter intended for a wide readership in that part of Asia Minor to have Ephesus as its main destination.<\/p>\n<p>Paul’s first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Acts 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (vv 24-26) and Aquila and Priscilla (18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus “three years” (19:10—the “two years” in this verse are only <em>part<\/em> of the time—and 20:31); therefore, the founding and rearing of this church occupied an unusually large portion of the apostle’s time and care. The language in the epistle shows a warmth of feeling and a free outpouring of thought, and a union in spiritual privileges and hope between him and them, such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian church to meet him at Miletus, where he delivered his remarkable farewell charge (20:18-35).<\/p>\n\n<p class=\"h2\" id=\"PurposeandTheologicalTeaching\">Purpose and Theological Teaching<\/p>\n<p>It may be said that the purpose of Ephesians is “doxological”; that is, it should cause the readers to glorify God, both in grateful praise and in manner of life. This is seen in the opening section, which is like a hymn in style: “Praise God, the Father of our Lord Jesus Christ” (Eph 1:3; cf. the Doxology often sung in church). Paul says three times in the first chapter that the result of God’s blessings should be praise (vv 6, 12, 14).<\/p>\n<p>While the letter contains much doctrinal and moral instruction (with the latter solidly based on the former), its purpose is not only teaching or exhortation, important as these are. It is rather to lift up its readers to a new vantage point that will help them to identify with the risen, ascended Christ and to share his perspective on the church and its role in the world.<\/p>\n<p>In this connection a significant term occurs in 1:3 and elsewhere. It is perhaps best translated “heavenly realms.” It is different in form from the usual word for “heaven” and seems to have a special significance in Ephesians as the realm of Jesus’ victorious reign in the present age. This is seen in 1:20, read in the context of verses 19-23. Whatever beings there may be, Christ is above them all. The believer, although obviously on earth physically, “sits with Christ” in the heavenly realms (2:6) and is “blessed” (1:3), drawing on the unlimited resources of heaven for his daily life. It is also in this realm that the spiritual conflict takes place (6:12).<\/p>\n<p>Paul thus makes it clear that Christians are not to have a limited or merely earthly viewpoint. Those who do, mistakenly think that their enemies are people (6:12) and our resources human (2 Cor 10:3-4). With this orientation to the heavenly world of the Lord’s present exaltation, the reader is prepared to understand that the church does not function merely to carry out routine activities here, but that it displays the wisdom of God to beings who exist in the heavenly realms (Eph 3:10). Even the function of church leaders is discussed in terms of the gifts of the Christ who has ascended to the heavens (4:8-10).<\/p>\n<p>There is a strong sense of ultimate purpose in Ephesians. The first chapter contains a number of different expressions of purpose. The great goal of history is expressed in 1:10. The sense of purpose is never lost. The church is even seen, in chapter 3, as the expression of God’s eternal, secret plan. There is also a movement throughout the letter, from (1) reconciliation of individuals to God, to (2) their reconciliation to each other, to (3) their life together in the church. There is no arguing of points along the way, such as one finds in most of the letters, but rather a connected series of affirmations, each leading the reader on to the next.<\/p>\n<p>Paul discusses a number of topics from this heavenly perspective and the sense of purpose this provides. These topics will be discussed below in such a way as to show their interconnection, rather than necessarily in the order of their importance or prominence in Ephesians.<\/p>\n<h5>The Church<\/h5>\n<p>Paul employs a number of figures of speech to describe the church, including a household, a temple, and a body (1:22-23; 2:19-22). Actually, it may be insufficient to call the word “body” a figure of speech, because it seems to be more than that. There is a sense in which Christ and the church have an actual organic relationship, in which he functions as the head and believers as parts of his body.<\/p>\n<p>The church is the result of the reconciling work of Christ, whose death has made peace between mutually hostile Jews and Gentiles (2:11-18). The ensuing unity was long planned by God (3:2-6), and is furthered by a proper attitude and mutual ministry (ch 4).<\/p>\n<p>An especially remarkable feature of Ephesians is the parallel drawn between the relationship between a husband and wife and that between Christ and the church (5:22-33). In this comparison the prior reality is not marriage, with the relationship of Christ and the church only providing an illustration. Rather, the essential reality is Christ and the church.<\/p>\n<h5>The Headship of Christ<\/h5>\n<p>Not only is Christ the head of the church, but he is head over all things to the church’s benefit (1:22). The meaning of 1:10 is that the presently disparate parts and beings of the universe will be brought into order under the headship of Christ. This universal headship is anticipated in the ascension and present exaltation of Christ. The expression of universal domination—“God has put all things under his feet” (1:22, from Ps 8:6)—fortifies this expectation.<\/p>\n<h5>The “Mystery” or “Secret Plan”<\/h5>\n<p>The Greek word “mystery” has a special meaning in early Jewish and Christian literature. It refers to the private eternal decisions of God concerning his saving work and his ultimate purposes in history, which are revealed stage by stage. The term is used in connection with the kingdom in the Gospels (Mt 13:11), with the preaching of the gospel in 1 Corinthians 1:18–2:16, with the destiny of Israel in Romans 11:25, and elsewhere with differing applications. Finally, Revelation 10:6-7 declares that there will be no more delay, but that God’s “mystery,” initially announced by the prophets, will reach its completion.<\/p>\n<p>The aspect of God’s plan that Paul presents in Ephesians 3:3-6 is not only the inclusion of Gentiles among God’s people but their complete integration with Jews in the church. The extent of this was not revealed prior to the time of Paul’s ministry.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Divine Purpose: The Glory and Headship of Christ (1:1-14)<\/h5>\n<p>This whole section constitutes a “doxology.” Paul reminds readers, by expressing his own prayer of praise, of all the blessings God has given believers. These include being chosen to live in God’s presence without guilt (v 4), being given the destiny of full sonship (v 5), and being forgiven because Christ died for them.<\/p>\n<p>But Paul is not only giving a recitation of what God has done; he interweaves a number of words and phrases indicating <em>why<\/em> God has acted, that is, what God’s <em>purposes<\/em> are. Various translations use different English words to represent Greek expressions of purpose, such as “chose,” “predestined,” “plan,” “will,” “secret reason,” “good pleasure,” “purpose” (vv 4-10). Perhaps the most comprehensive statement is in verses 11-12.<\/p>\n<p>It is clear from this that the ultimate purpose of God’s saving work is not merely the happiness of believers but the glory of God through the Lord Jesus Christ. The Spirit is given to guarantee not only the believer’s security but also God’s investment, so to speak, in the believer.<\/p>\n<h5>Prayer That Christians May Realize God’s Purpose and Power (1:15-23)<\/h5>\n<p>Paul’s prayer issues from his opening section, constituting a request that believers may appropriate all that is contained in that statement. It is here that the fact of Jesus’ death, resurrection, and ascension is cited as the basis for the believer’s present vantage point and power.<\/p>\n<h5>Steps toward the Fulfillment of God’s Purpose (2:1–3:21)<\/h5>\n<p>The first step was the death of Christ in order to save individuals from sin and death (2:1-10). Since this was at God’s initiative, not man’s, and since man was spiritually “dead” and helpless, salvation can only be by grace.<\/p>\n<p>The second step was the reconciliation of people not only to God but to each other (2:11-18). Paul thus moves from the individual to the corporate aspect of salvation. This was particularly significant for Gentiles, who previously did not have even a formal relationship with God. One of the key words in this section is “peace” (vv 14-17).<\/p>\n<p>Step three goes beyond reconciliation to the actual uniting of Jews and Gentiles in one “household” (2:19-22). God has not only brought people individually to himself, and to each other as individuals, but has formed a new corporate entity, a new society that is described both in political and family terms. Ultimately, believers together form a corporate body in whom God is exalted.<\/p>\n<p>This third step is amplified in a fourth step, the revelation of God’s eternal purpose in the formation of this one body, the church (3:1-13). Using the biblical concept of the “mystery,” Paul shows how the church displays the wisdom of God to all who may be looking on throughout the universe. This immediately gives the believer a new awareness of the reason for his salvation and participation in the church. Self-centeredness and boredom with the routine of church activity give way to a sense of meaning and purpose.<\/p>\n<p>These steps are now summarized in a second prayer (3:14-21). An exalted series of petitions culminate in another “doxology.” This expresses Paul’s awe over the infinite power of God to accomplish all that he has described in the epistle thus far, and his desire that this will indeed result in great glory to God both in the church and in Christ.<\/p>\n<h5>Practical Ways to Fulfill God’s Purpose in the Church (4:1–6:20)<\/h5>\n<p>Doctrine and life are never separated in Paul’s thinking, but in Ephesians the connection is even more vital than usual. The believer’s life is to be lived in a manner worthy of the great purposes of God. The believer’s “calling” is not merely to be saved or eternally happy, but to participate with the entire body, the church, in bringing glory to God. This contributes to the realization of the prayer in 3:20-21.<\/p>\n<p>The first way to fulfill God’s purpose is to maintain the unity he established in the church. This is accomplished by recognizing the strong basis for unity (“one Lord, one faith,” etc., 4:5-6). Then believers must acknowledge diversity in that unity, remembering that God has given each one special abilities (vv 7-8). These abilities are to be used to bring the church both individually and corporately to maturity. This diversity in unity constitutes the second way in which God’s purpose is fulfilled. Christian maturity enables the individual members of the church to relate to each other in love (v 16).<\/p>\n<p>The third way to accomplish the purposes of God is by renewal of personal life (4:17–5:21). Paul emphasizes the kind of lifestyle that is expected of a Christian by contrasting the behavior patterns that had characterized the believers before their conversion. But the new life of the believer is not simply structured as a reaction against the old. Rather, the Lord has given both his teachings and the example of his own sacrificial love (4:20-21, 32; 5:1-2). The believer should cast off his old way of life, his old self or character. (The actual term is “old man” in Paul’s wording, not, as is often thought, “old nature.”) He should at the same time put on the “new man,” which, in Paul’s words in verse 24, is “created according to God” (<span>niv<\/span> “created to be like God”). The section closes with the important exhortation to be filled with the Spirit (5:18).<\/p>\n<p>The expression of the new character in interpersonal relations is the fourth way in which believers can forward the purposes of God in the church. Unity is either achieved or broken in accordance with the presence or absence of the proper submission described in 5:22–6:9. The basic principle of submission is first expressed by verse 21 as a result of the Spirit’s full control.<\/p>\n<p>Marriage then provides the first example of mutual submission. The wife submits to the husband, and this in turn is an expression of her submission, along with that of the whole church, to the Lord. The husband loves his wife as Christ loved the church. While the husband’s love is not described as submission, in effect, love does cost the lover his freedom. Jesus thus expressed his love for the church by his death (5:25). Further, husband and wife are bound together in a unity, just as God intended at the time of creation (Gn 2:24, quoted here in 5:31). This unity portrays that spiritual unity that exists between Christ and the church.<\/p>\n<p>It should be noted that this list of examples is similar to a pattern used elsewhere in the NT (e.g., Col 3:18–4:1; 1 Pt 3:1-7). Thus, following the example of marriage, Paul turns to the relationship that should exist between parent and child. The child obeys the father; the father refrains from excessive reactions (6:1-4). The last example is that of slaves and masters.<\/p>\n\n<p>The final way in which believers forward God’s great purposes is to carry on the spiritual conflict by depending on spiritual resources (Eph 6:10-20). Drawing on imagery both from the OT and from contemporary Roman warfare, Paul shows that the heavenly perspective is essential for victory. This includes dependence on God as expressed in prayer (vv 18-20). He acknowledges his own need in this respect.<\/p>\n<p>The conclusion to the letter (6:21-24) is a word of encouragement and an explanation of Paul’s decision to send the letter in the good hands of Tychicus. One of the concluding words is “grace,” a word that underlies the entire divine process described in Ephesians.<\/p>\n<p><em>See also<\/em> Colossians, Letter to the; Ephesus; Paul, The Apostle.<\/p>","summary_ro":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","summary_en":"EPHESIANS, Letter to the Letter to the Christians in Ephesus and the surrouding churches written with a magnificence that both instructs and inspires the reader. It provides a sweeping view of the role of the church as history moves toward the ultimate recognition of the universal headship of Christ. Preview • Author • Destination • Date and Origin • Background • Purpose and Theological Teaching • Content Author The writer of the letter identifies himself as the apostle Paul (Eph 1:1; 3:1). H...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28093,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obedience","title_en":"Obedience","content_ro":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","content_en":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","summary_ro":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","summary_en":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":40317,"type":"textbox","type_label":"Notă explicativă","type_icon":"💡","type_color":"#8b5cf6","title_ro":"The Relationship between Ephesians and Colossians","title_en":"The Relationship between Ephesians and Colossians","content_ro":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","content_en":"<h3>The Relationship between Ephesians and Colossians<\/h3>\n<blockquote><p>Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians.<\/p><\/blockquote>\n<p>Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1:22, where at the end of each verse Paul states that God will not charge the believer with any fault. There are also longer passages that are parallel to one another. These include teachings on adopting a new way of life (e.g., Eph 4:22-24; Col 3:8-10), singing praise (Eph 5:19-20; Col 3:16-17), and living together in harmony (Eph 5:22–6:9; Col 3:18–4:1).<\/p>\n<p>These similarities are not absolute, however. In the passages just cited on human relationships, Ephesians has a detailed section on husbands and wives that is lacking in Colossians. Also, in Ephesians some unique sections are interspersed that are thought to have a liturgical character (Eph 1:3; 3:20-21; 4:5-6; 5:14). Others sound as though they were intended for public exhortation, some think at a baptism or for renewal of dedication (4:17–5:2; 5:3-21).<\/p>\n<p>Further, some verses in Ephesians seem to be conflations of verses from various parts of Colossians. For example, Ephesians 1:7 seems to combine thoughts found in Colossians 1:14 and 20. The ideas of Colossians 1:3-4 and 9 seem to be brought together in Ephesians 1:15-16. A similar instance is Ephesians 2:1-5, which combines two widely separated verses, Colossians 2:13 and 3:6.<\/p>\n<p>Theories abound to account for such similarities and differences. A few have proposed that Ephesians was written first; most, however, grant priority to Colossians. Some think that a preliminary version of one was used in the other, and was then expanded into its present form. According to one popular theory, which assumes that Paul is not the author, Ephesians was written by a later Christian who prepared it as an introduction to a collection of Paul’s genuine writings, drawing material from Colossians and other Pauline letters.<\/p>\n<p>The most satisfying reconstruction is that Paul wrote Colossians to meet the specific needs of the church at Colosse, planning to ask his friend Tychicus to take the letter there (Col 4:7). Meanwhile, Paul was reflecting on several of the themes touched on in Colossians. He thought also about the ultimate goals of his missionary endeavors. God had revealed to Paul his comprehensive plan for the church and the universal headship of Christ. Paul wrote Ephesians by drawing on some of the phrases and sentences that were fresh in his mind from Colossians.<\/p>\n<p>This reconstruction also explains why some of the terms are used in a somewhat different way than they are in Colossians. Paul’s purposes were different. Colossians is polemical, dealing with the problem of false teachers and teaching. Ephesians is reflective, dealing with the general subject of the church. There are other topics that are distinct in Ephesians but barely touched on in Colossians.<\/p>\n<p>It is then clear why the term “mystery” is applied differently (see article). In Colossians, where the issue revolves largely around the person of Christ, the “mystery” is applied to the Lord himself. In Ephesians, with its emphasis on the church, the term is applied to the unity of Jews and Gentiles in the church. Neither usage exhausts the comprehensive meaning of the term.<\/p>","summary_ro":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","summary_en":"The Relationship between Ephesians and Colossians Written at approximately the same time as Colossians, Ephesians displays both striking similarities and significant differences in comparison with that letter. By studying these, some knowledge can be gained about the composition of Ephesians. Many words and phrases appear in almost identical form in the two letters. This is often more obvious in the Greek text than in modern translations. One example is found in Ephesians 1:4 and Colossians 1...","source":"Textboxes\/Textboxes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58349,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:18","title_en":"Study Note: Coloseni 3:18","content_ro":"<p><strong>3:18–4:1<\/strong> This series of exhortations is called a <em>household code.<\/em> Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).<\/p>","content_en":"<p><strong>3:18–4:1<\/strong> This series of exhortations is called a <em>household code.<\/em> Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).<\/p>","summary_ro":"3:18–4:1 This series of exhortations is called a household code. Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).","summary_en":"3:18–4:1 This series of exhortations is called a household code. Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58350,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:18","title_en":"Study Note: Coloseni 3:18","content_ro":"<p><strong>3:18<\/strong> To <em>submit<\/em> is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).<\/p>","content_en":"<p><strong>3:18<\/strong> To <em>submit<\/em> is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).<\/p>","summary_ro":"3:18 To submit is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).","summary_en":"3:18 To submit is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85975,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:18","title_en":"Study Note: Coloseni 3:18","content_ro":"<p><strong>3:18–4:1<\/strong> This series of exhortations is called a <em>household code.<\/em> Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).<\/p>","content_en":"<p><strong>3:18–4:1<\/strong> This series of exhortations is called a <em>household code.<\/em> Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).<\/p>","summary_ro":"3:18–4:1 This series of exhortations is called a household code. Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).","summary_en":"3:18–4:1 This series of exhortations is called a household code. Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85976,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:18","title_en":"Study Note: Coloseni 3:18","content_ro":"<p><strong>3:18<\/strong> To <em>submit<\/em> is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).<\/p>","content_en":"<p><strong>3:18<\/strong> To <em>submit<\/em> is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).<\/p>","summary_ro":"3:18 To submit is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).","summary_en":"3:18 To submit is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113601,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:18","title_en":"Study Note: Coloseni 3:18","content_ro":"<p><strong>3:18–4:1<\/strong> This series of exhortations is called a <em>household code.<\/em> Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).<\/p>","content_en":"<p><strong>3:18–4:1<\/strong> This series of exhortations is called a <em>household code.<\/em> Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).<\/p>","summary_ro":"3:18–4:1 This series of exhortations is called a household code. Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).","summary_en":"3:18–4:1 This series of exhortations is called a household code. Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113602,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:18","title_en":"Study Note: Coloseni 3:18","content_ro":"<p><strong>3:18<\/strong> To <em>submit<\/em> is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).<\/p>","content_en":"<p><strong>3:18<\/strong> To <em>submit<\/em> is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).<\/p>","summary_ro":"3:18 To submit is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).","summary_en":"3:18 To submit is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141227,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:18","title_en":"Study Note: Coloseni 3:18","content_ro":"<p><strong>3:18–4:1<\/strong> This series of exhortations is called a <em>household code.<\/em> Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).<\/p>","content_en":"<p><strong>3:18–4:1<\/strong> This series of exhortations is called a <em>household code.<\/em> Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).<\/p>","summary_ro":"3:18–4:1 This series of exhortations is called a household code. Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).","summary_en":"3:18–4:1 This series of exhortations is called a household code. Paul gives instructions to wives (3:18), husbands (3:19), children (3:20), fathers (3:21), slaves (3:22-25), and masters (4:1). Such codes appear in Greco-Roman writers and elsewhere in the New Testament (see Eph 5:22–6:9; 1 Pet 2:18–3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141228,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:18","title_en":"Study Note: Coloseni 3:18","content_ro":"<p><strong>3:18<\/strong> To <em>submit<\/em> is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).<\/p>","content_en":"<p><strong>3:18<\/strong> To <em>submit<\/em> is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).<\/p>","summary_ro":"3:18 To submit is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).","summary_en":"3:18 To submit is to recognize one’s place under someone else in a social order. Such submission always implies that God is at the top and that his will is paramount (cp. Acts 4:19-20; 5:29).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67504,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Household","title_en":"The Household","content_ro":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","content_en":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","summary_ro":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","summary_en":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95130,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Household","title_en":"The Household","content_ro":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","content_en":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","summary_ro":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","summary_en":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122756,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Household","title_en":"The Household","content_ro":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","content_en":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","summary_ro":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","summary_en":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150382,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Household","title_en":"The Household","content_ro":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","content_en":"<h3>The Household<\/h3>\n<p>The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged to men, the private space of the home belonged to women. It was not uncommon for Greco-Roman orators to accuse new foreign cults (as Christianity was perceived) of corrupting and destabilizing society, precisely by threatening the structure of the household.<\/p>\n<p>The New Testament household codes (see Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 5:1-2; 6:1-2; Titus 2:1–3:8; 1 Pet 2:18–3:7) were therefore not innovations, even if these catalogs were adapted by the apostles to fit the Christian faith and to address particular needs. In practice, the Christian faith would result in the significant modification of cultural norms. Yet wisdom and loving restraint were needed, because heedlessly violating cultural norms created destructive upheaval and threatened to bring disrepute, disgrace, and shame on the entire household—including Christ, its head. This seems to be the effect of certain false teachers in Ephesus, as discussed in 1 Timothy. In this context, the New Testament household codes guided Christian communities toward a life that (1) silenced the accusations of unbelievers that Christianity was a threat to the state; and (2) served as a compelling, winsome witness to the truth.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Eph 5:21–6:9; Col 3:18–4:1; 1 Tim 2:8-15; 3:5, 12, 15; 5:1-2, 8; 6:1-2; Titus 2:1–3:8; 1 Pet 2:13–3:7; 4:17; 5:1-5<\/p>","summary_ro":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","summary_en":"The Household The household was the basic unit of Greco-Roman society; it was believed that the stability of the state rested upon the stability of the household. Roles and responsibilities were well defined and deeply ingrained. The central concern was to maintain the “natural” ordering of authority and subordination, the violation of which would lead to degradation and corruption. In this framework, the husband-father-master was over all. The public space of society and government belonged ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":58351,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:19","title_en":"Study Note: Coloseni 3:19","content_ro":"<p><strong>3:19<\/strong> The exhortation to wives to submit to their <em>husbands<\/em> is immediately followed by a command to the husbands to <em>love<\/em> their <em>wives<\/em> (see also Eph 5:25-30; 1 Pet 3:7).<\/p>","content_en":"<p><strong>3:19<\/strong> The exhortation to wives to submit to their <em>husbands<\/em> is immediately followed by a command to the husbands to <em>love<\/em> their <em>wives<\/em> (see also Eph 5:25-30; 1 Pet 3:7).<\/p>","summary_ro":"3:19 The exhortation to wives to submit to their husbands is immediately followed by a command to the husbands to love their wives (see also Eph 5:25-30; 1 Pet 3:7).","summary_en":"3:19 The exhortation to wives to submit to their husbands is immediately followed by a command to the husbands to love their wives (see also Eph 5:25-30; 1 Pet 3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85977,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:19","title_en":"Study Note: Coloseni 3:19","content_ro":"<p><strong>3:19<\/strong> The exhortation to wives to submit to their <em>husbands<\/em> is immediately followed by a command to the husbands to <em>love<\/em> their <em>wives<\/em> (see also Eph 5:25-30; 1 Pet 3:7).<\/p>","content_en":"<p><strong>3:19<\/strong> The exhortation to wives to submit to their <em>husbands<\/em> is immediately followed by a command to the husbands to <em>love<\/em> their <em>wives<\/em> (see also Eph 5:25-30; 1 Pet 3:7).<\/p>","summary_ro":"3:19 The exhortation to wives to submit to their husbands is immediately followed by a command to the husbands to love their wives (see also Eph 5:25-30; 1 Pet 3:7).","summary_en":"3:19 The exhortation to wives to submit to their husbands is immediately followed by a command to the husbands to love their wives (see also Eph 5:25-30; 1 Pet 3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113603,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:19","title_en":"Study Note: Coloseni 3:19","content_ro":"<p><strong>3:19<\/strong> The exhortation to wives to submit to their <em>husbands<\/em> is immediately followed by a command to the husbands to <em>love<\/em> their <em>wives<\/em> (see also Eph 5:25-30; 1 Pet 3:7).<\/p>","content_en":"<p><strong>3:19<\/strong> The exhortation to wives to submit to their <em>husbands<\/em> is immediately followed by a command to the husbands to <em>love<\/em> their <em>wives<\/em> (see also Eph 5:25-30; 1 Pet 3:7).<\/p>","summary_ro":"3:19 The exhortation to wives to submit to their husbands is immediately followed by a command to the husbands to love their wives (see also Eph 5:25-30; 1 Pet 3:7).","summary_en":"3:19 The exhortation to wives to submit to their husbands is immediately followed by a command to the husbands to love their wives (see also Eph 5:25-30; 1 Pet 3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141229,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:19","title_en":"Study Note: Coloseni 3:19","content_ro":"<p><strong>3:19<\/strong> The exhortation to wives to submit to their <em>husbands<\/em> is immediately followed by a command to the husbands to <em>love<\/em> their <em>wives<\/em> (see also Eph 5:25-30; 1 Pet 3:7).<\/p>","content_en":"<p><strong>3:19<\/strong> The exhortation to wives to submit to their <em>husbands<\/em> is immediately followed by a command to the husbands to <em>love<\/em> their <em>wives<\/em> (see also Eph 5:25-30; 1 Pet 3:7).<\/p>","summary_ro":"3:19 The exhortation to wives to submit to their husbands is immediately followed by a command to the husbands to love their wives (see also Eph 5:25-30; 1 Pet 3:7).","summary_en":"3:19 The exhortation to wives to submit to their husbands is immediately followed by a command to the husbands to love their wives (see also Eph 5:25-30; 1 Pet 3:7).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":28097,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obedience","title_en":"Obedience","content_ro":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","content_en":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","summary_ro":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","summary_en":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false}],"22":[{"id":12415,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Flesh","title_en":"Flesh","content_ro":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","content_en":"<h3>FLESH<\/h3>\n<p>The body; the physical being of humans; the human person and human existence; the carnal nature of humans.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, <span>kjv<\/span>). This idea leads to the union of two different persons, man and wife as “one flesh” (Gn 2:24), and a man can say of his relatives, “I am your bone and your flesh” (Jgs 9:2). The idea of flesh as the whole person leads to the expression “all flesh,” denoting the totality of humankind, sometimes including also the animal world.<\/p>\n<p>Perhaps the most distinctive use of “flesh” in the OT is found in those passages where it designates human weakness and frailty over against God. “My spirit shall not abide in man for ever, for he is flesh” (Gn 6:3, <span>rsv<\/span>). In Psalm 78:39, God attributes sin to the fact that men are but flesh. In 2 Chronicles 32:8 the arm of flesh of the king of Assyria (i.e., his weakness) is contrasted with the all-powerful God. The one who puts trust in God need not fear what “flesh” can do (Ps 56:4), but the one who puts trust in human flesh instead of in God is under a curse (Jer 17:5). In Isaiah 31:3 flesh is contrasted with spirit, as weakness is with strength.<\/p>\n<p>However, nowhere in the OT is flesh viewed as sinful. Flesh is conceived as being created by God of the dust of the earth (Gn 2:7), and as God’s creation, it is good.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Paul ascribes many—often unique—definitions to the word “flesh” (Greek <span class=\"greek\" lang=\"el\">sarx<\/span>).<\/p>\n<h5>Flesh as the Stuff of the Body<\/h5>\n<p>“Flesh” is frequently used to describe the tissues that constitute the body. There are different kinds of flesh—“of men,” “of animals,” “of birds,” “of fish” (1 Cor 15:39). Pain and suffering may be experienced in the flesh (2 Cor 12:7). Circumcision is done in the flesh (Rom 2:28). While “flesh” in such references is not sinful, it is corruptible and cannot inherit the kingdom of God (1 Cor 15:50). Jesus’ body was also a body of flesh (Col 1:22).<\/p>\n<h5>Flesh as the Body Itself<\/h5>\n<p>By a natural transition, the part is used for the whole, and in many places “flesh” is synonymous with the body as a whole rather than designating the fleshy part of the body. Paul may thus speak either of being absent in the body (1 Cor 5:3) or in the flesh (Col 2:5). Paul can say that the life of Jesus may be manifested in our body or in our mortal flesh (2 Cor 4:10-11). “He who joins himself to a prostitute becomes one body with her. For, as it is written, ‘The two shall become one flesh’ ” (1 Cor 6:16, <span>rsv<\/span>).<\/p>\n<h5>Flesh as Person with Reference to Origin<\/h5>\n<p>Following OT usage, “flesh” was used by Paul to refer not merely to the stuff of the body or to the body itself, but concretely to the person as constituted by flesh. In this usage the word may refer to the person’s human relationship, the physical origin and the natural ties that bind one to other humans. Paul speaks of his kinsmen “according to the flesh,” his fellow Jews (Rom 9:3, <span>kjv<\/span>), and even uses “my flesh” (11:14, <span>kjv<\/span>) as a synonym for these kinsmen. The “children of the flesh” (9:8) are those born by natural generation in contrast to those born as a result of divine intervention. Christ was descended from David according to the flesh (1:3). The phrase does not designate the source merely of his bodily life but of his entire human existence, including both his body and his human spirit.<\/p>\n<h5>Flesh as Human Existence<\/h5>\n<p>Another use of “flesh” simply designates human existence. As long as a person lives in the body, that one is “in the flesh.” Thus, Paul can speak of the life that he lives “in the flesh” as lived by faith in the Son of God (Gal 2:20, <span>rsv<\/span>). Referring to Jesus’ earthly ministry, Paul says that he abolished “in the flesh” the enmity between Jew and Gentile (Eph 2:15). Peter has the same meaning when he speaks of Jesus having been put to death “in the flesh” (1 Pt 3:18). So also John: “Jesus Christ is come in the flesh” (1 Jn 4:2). This usage is reflected most notably in the Johannine saying “The Word became flesh and dwelt among us” (Jn 1:14).<\/p>\n<h5>Flesh as Human Existence in Terms of Outward Presentation<\/h5>\n<p>“Flesh” also extends beyond humans in their bodily life to include other factors crucial to human existence. Thus, “confidence in the flesh” (Phil 3:3, <span>rsv<\/span>) does not mean confidence in the body but confidence in the whole complex of the outward realm of human existence. It includes Paul’s Jewish ancestry, his strict religious training, his zeal, and his prominence in Jewish religious circles. The phrase to “glory after the flesh” (2 Cor 11:18, <span>kjv<\/span>) is rendered “boast about their human achievements” in the <span>nlt<\/span>. A good showing “in the flesh” is practically synonymous with worldly prominence (Gal 6:11-14). The Judaizers insisted upon circumcision to promote a sense of prideful attainment in the religious life so that they might have a ground of glorying. But these external distinctions and grounds for glorying no longer appealed to Paul, because the world had been crucified to him and he to the world.<\/p>\n<p>“Flesh” is also used of outward relationships, as when describing the social ties existing between slave and master (Eph 6:5; Col 3:22; Phlm 1:16). “In the flesh” also describes the realm of marital relationships, which entails certain troublesome problems (1 Cor 7:28).<\/p>\n<p>This usage illuminates an otherwise difficult saying, “Henceforth know we no man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we him no more” (2 Cor 5:16, <span>kjv<\/span>). The <span>rsv<\/span> correctly renders the phrase “from a human point of view.” The verse does not mean that Paul had heard and seen Jesus in Jerusalem at some previous time and had gained some acquaintance with Christ “after the flesh.” “After the flesh” modifies the verb “to know,” not the noun “Christ.” Before his conversion, Paul knew all people “after the flesh”; that is, he judged them by worldly, human standards. To know Christ “after the flesh” means to look at him through merely human eyes. As a Jew, Paul had felt that Jesus was a deluded messianic pretender. According to the Jewish understanding, the Messiah was to reign over the earth as a Davidic king, save his people Israel, and punish the hated Gentiles. But Paul surrendered this false human view and came to know Christ as he really is—the incarnate Son of God, the Savior of all who believe. As a Christian, Paul no longer judged others according to the flesh.<\/p>\n<h5>Flesh as Fallen Humanity<\/h5>\n<p>When Paul says that “flesh and blood cannot inherit the kingdom of God” (1 Cor 15:50, <span>rsv<\/span>), he does not mean that humans cannot inherit the kingdom of God but rather that human fallenness cannot; as the next clause shows, “neither does corruption inherit incorruption.” The weak, fallen, corruptible body cannot inherit the kingdom of God; there must be a change; the “corruptible must put on incorruption, and this mortal must put on immortality” (1 Cor 15:53, <span>kjv<\/span>). This is not the salvation of the soul or spirit but the exchange of one kind of body for another that is suited to the final glorious kingdom of God.<\/p>\n<p>When Peter confessed the messiahship of Jesus, Jesus replied, “Flesh and blood has not revealed this to you, but my Father who is in heaven” (Mt 16:17, <span>rsv<\/span>). The meaning of this verse is obvious. This knowledge of Jesus’ messiahship was not a human deduction; it could be achieved only by divine revelation.<\/p>\n<h5>Flesh as Sinful Humanity<\/h5>\n<p>There remains a group of ethical references that are distinctly Pauline. The most important feature of this usage is that man is seen not only as fallen and weak before God, but as fallen and sinful. Flesh is contrasted with human spirit regenerated by the divine Spirit, and without the aid of the Spirit, one cannot please God. The most vivid passage is the first part of Romans 8, where Paul sharply contrasts those who are “in the flesh” with those who are “in the Spirit.” To be “in the Spirit” in this sense does not mean to be in a state of ecstasy but to be living one’s life in that spiritual realm that is controlled by the Spirit of God. Those who are “in the flesh,” that is, unregenerate, cannot please God. There are two contrasting and mutually exclusive realms: “in the flesh” and “in the Spirit.” To be “in the Spirit” means to be indwelt by God’s Holy Spirit, that is, to be a regenerate person.<\/p>\n<p>In Romans 7–8 Paul makes it clear that the unregenerate person cannot please God by loving and serving him as God requires. Thus, the Law was unable to make mankind truly righteous, because the flesh is weak (8:2). To live after the flesh is death; to live after the Spirit is life (8:6). Elsewhere Paul says, “For I know that in me (that is, in my flesh,) dwelleth no good thing” (7:18, <span>kjv<\/span>). Flesh here cannot be the physical flesh, for the body of flesh is the temple of the Spirit (1 Cor 6:19) and a member of Christ (6:15) and is to be the means of glorifying God (6:20). Paul, therefore, means that in his unregenerate nature there dwells none of the goodness that God demands.<\/p>\n<p>While Paul makes a sharp and absolute contrast between being “in the flesh” (unregenerate) and “in the Spirit” (regenerate), when one becomes regenerate and comes to be “in the Spirit,” that person is no longer in the flesh, but the flesh is still in him. In fact, there remains in the believer a struggle between the flesh and the Spirit. Writing to people who are “in the Spirit,” Paul says, “For the flesh lusteth [strives] against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would” (Gal 5:17, <span>kjv<\/span>). Because the Christian life is the battleground of these two opposing principles, it is impossible to be the perfect person that one would wish to be.<\/p>\n<p>The same situation is reflected in 1 Corinthians 2:14–3:3 where Paul describes three classes of people: the “natural” (2:14, <span>kjv<\/span>); the “carnal,” that is, fleshly man (3:1, 3, <span>kjv<\/span>); and the “spiritual man” (3:1, <span>kjv<\/span>). The “natural man” is unregenerate. Those who are “in the flesh” (Rom 8:9) have devoted the whole of their life to the human level and hence are unable to know the things of God. “Spiritual man” refers to those whose life is ruled by the Spirit of God, so that the fruits of the Spirit (Gal 5:22-23) are evident in their life. Between these two there is a third class—those who are “fleshly” yet who are babes in Christ. Therefore, they must be “in the Spirit,” yet they do not walk “according to the Spirit.” Because they are “babes in Christ,” the Spirit of God dwells in them, yet the Holy Spirit is not allowed to have full control over them, and they are still walking “like men” (1 Cor 3:3), manifesting the works of the flesh in jealousy and strife.<\/p>\n<h5>Works of the Flesh<\/h5>\n<p>In Galatians 5:19-23 Paul contrasts the life in the flesh and the life in the Spirit: “Now the works of the flesh are manifest, which are these: adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like” (Gal 5:19-21, <span>kjv<\/span>). The important thing to note about this list is that while some of these are sins of bodily and sexual appetite, others are religious sins—idolatry, witchcraft—and several are sins “of the spirit,” that is, of the disposition—hatred, variance, emulations, wrath, strife. The words “seditions” and “heresies” refer not to theological heresies but to a factious, divisive spirit. This proves conclusively that for Paul the “flesh” is not synonymous with the body but includes the whole person, with all the inner attitudes and disposition.<\/p>\n<h5>Victory over the Flesh<\/h5>\n<p>While a struggle remains in the Christian between the Spirit and the flesh, Paul knows of a way of victory for the Spirit. The flesh of the body comes within the sphere of sanctification (1 Thes 5:23), but the flesh as the unregenerate human nature can only be put to death.<\/p>\n<p>This is called the tension between the objective and the subjective. Because certain things have happened in Christ (objective), certain inevitable results should accrue (subjective). In Paul’s view, the flesh has already been put to death in the death of Christ. Those who belong to Christ have already crucified the flesh with its passions and desires (Gal 5:24). Paul elsewhere says, “I have been crucified with Christ” (2:20) and “our old self was crucified with him” (Rom 6:6). Such references make it clear that “flesh” and the “self” are in some ways to be identified. This identity is further supported in the teaching about crucifixion, for Paul means the same thing by the crucifixion of the flesh that he means when he says, “How shall we, that are dead to sin, live any longer therein? We were baptized into his death. We are buried with him by baptism into death” (vv 1-4). It is I myself who have died with Christ.<\/p>\n<p>This crucifixion and death of the flesh does not, however, work automatically. It is an event that must be appropriated by faith. This involves two aspects. First, believers are to recognize that the flesh has been crucified with Christ. “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord” (Rom 6:11, <span>kjv<\/span>). One cannot consider the self dead with Christ to sin unless that person has actually died and been crucified with Christ, but because this has already happened at the moment of saving faith, it can be put into daily practice. Those who have died with Christ are to “mortify [put to death] the deeds of the body” (8:13, <span>kjv<\/span>). “Body” is here used as a vehicle for the works of the “flesh”—the sensual life of the unregenerate nature. Those who have been brought from death into life are to yield their members to God as instruments of righteousness (6:13). One who has died with Christ is to “mortify” (<span>kjv<\/span>), that is, put to death what is earthly—fornication, uncleanness, covetousness (Col 3:5). Having already put off the old nature and put on the new, the believer is to put on compassion, kindness, lowliness and the like.<\/p>\n<p>Victory over the flesh is sometimes described as walking in the Spirit. “Walk by the Spirit, and do not gratify the desires of the flesh” (Gal 5:16, <span>rsv<\/span>; cf. Rom 8:4). Walking in the Spirit means to live each moment under the control of the Holy Spirit.<\/p>\n<p><em>See also<\/em> Body; Sin.<\/p>","summary_ro":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","summary_en":"FLESH The body; the physical being of humans; the human person and human existence; the carnal nature of humans. In the Old Testament Term commonly used to designate the material stuff of the body, whether of people (Gn 40:19) or of animals (Lv 6:27). However, “flesh” is used in the OT with a variety of meanings. Sometimes it is used as equivalent for the whole body (Prv 14:30), and the meaning is extended to designate the whole person (“my flesh also shall rest in hope,” Ps 16:9, kjv). This ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14356,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"God-Fearer","title_en":"God-Fearer","content_ro":"<h3>GOD-FEARER<\/h3>\n<p>One who fears God. This can be a term of reverence, an emotional reaction of terror, or a dread of God’s vengeance.<\/p>\n<p>Phrases describing the God-fearer in the OT are frequently coupled with such terms as “stood in awe” and “held in awe” (1 Chr 16:25; Ps 22:23). Reverence for the Lord is used less frequently, but it is used with this meaning when Obadiah hid the prophets in a cave to save them from being assassinated by Jezebel (1 Kgs 18:3-4, 12). A man could expect to receive justice from a God-fearing ruler (2 Sm 23:3; 2 Chr 19:7), and long life was a reward for those who feared the Lord (Prv 10:27; 14:27; 19:23). A God-fearing family would rely on the Lord for practical help in time of trouble (2 Kgs 4:1; Prv 14:26). The fear of the Lord was effective in driving away sin and was itself the beginning of wisdom (Wisd of Sol 10:13).<\/p>\n<p>In the NT fear of God is frequently used in conjunction with admonitions to love and serve the Lord (Col 3:22; 1 Pt 2:17). In the Magnificat, Mary’s statement “His mercy is on those who fear him” is used in the sense of revere and obey (Lk 1:50). In Acts, the term “God-fearer” is given a specific interpretation, being used with reference to Gentiles who attended the synagogue. Paul mentions them separately when introducing his address: “Men of Israel, and you that fear God” (Acts 13:16, <span>rsv<\/span>). Cornelius was an honest, generous, and God-fearing Roman centurion who, although not a Jew, was recognized as leading a life acceptable to the Lord (10:2, 35).<\/p>\n<p>The fear of God was also used in both the OT and the NT to denote dread or terror of the mighty power and judgment of the Lord (Gn 3:10; Dt 9:19; Jb 6:4; 9:28-29; Ps 76:8; Mt 17:7; 28:10; Lk 5:10; 12:5; Acts 5:5, 11; 1 Tm 5:20).<\/p>\n<p><em>See also<\/em> Fear; Proselyte.<\/p>","content_en":"<h3>GOD-FEARER<\/h3>\n<p>One who fears God. This can be a term of reverence, an emotional reaction of terror, or a dread of God’s vengeance.<\/p>\n<p>Phrases describing the God-fearer in the OT are frequently coupled with such terms as “stood in awe” and “held in awe” (1 Chr 16:25; Ps 22:23). Reverence for the Lord is used less frequently, but it is used with this meaning when Obadiah hid the prophets in a cave to save them from being assassinated by Jezebel (1 Kgs 18:3-4, 12). A man could expect to receive justice from a God-fearing ruler (2 Sm 23:3; 2 Chr 19:7), and long life was a reward for those who feared the Lord (Prv 10:27; 14:27; 19:23). A God-fearing family would rely on the Lord for practical help in time of trouble (2 Kgs 4:1; Prv 14:26). The fear of the Lord was effective in driving away sin and was itself the beginning of wisdom (Wisd of Sol 10:13).<\/p>\n<p>In the NT fear of God is frequently used in conjunction with admonitions to love and serve the Lord (Col 3:22; 1 Pt 2:17). In the Magnificat, Mary’s statement “His mercy is on those who fear him” is used in the sense of revere and obey (Lk 1:50). In Acts, the term “God-fearer” is given a specific interpretation, being used with reference to Gentiles who attended the synagogue. Paul mentions them separately when introducing his address: “Men of Israel, and you that fear God” (Acts 13:16, <span>rsv<\/span>). Cornelius was an honest, generous, and God-fearing Roman centurion who, although not a Jew, was recognized as leading a life acceptable to the Lord (10:2, 35).<\/p>\n<p>The fear of God was also used in both the OT and the NT to denote dread or terror of the mighty power and judgment of the Lord (Gn 3:10; Dt 9:19; Jb 6:4; 9:28-29; Ps 76:8; Mt 17:7; 28:10; Lk 5:10; 12:5; Acts 5:5, 11; 1 Tm 5:20).<\/p>\n<p><em>See also<\/em> Fear; Proselyte.<\/p>","summary_ro":"GOD-FEARER One who fears God. This can be a term of reverence, an emotional reaction of terror, or a dread of God’s vengeance. Phrases describing the God-fearer in the OT are frequently coupled with such terms as “stood in awe” and “held in awe” (1 Chr 16:25; Ps 22:23). Reverence for the Lord is used less frequently, but it is used with this meaning when Obadiah hid the prophets in a cave to save them from being assassinated by Jezebel (1 Kgs 18:3-4, 12). A man could expect to receive justice...","summary_en":"GOD-FEARER One who fears God. This can be a term of reverence, an emotional reaction of terror, or a dread of God’s vengeance. Phrases describing the God-fearer in the OT are frequently coupled with such terms as “stood in awe” and “held in awe” (1 Chr 16:25; Ps 22:23). Reverence for the Lord is used less frequently, but it is used with this meaning when Obadiah hid the prophets in a cave to save them from being assassinated by Jezebel (1 Kgs 18:3-4, 12). A man could expect to receive justice...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":28102,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Obedience","title_en":"Obedience","content_ro":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","content_en":"<h3>OBEDIENCE<\/h3>\n<p>Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of submission.<\/p>\n<p>Obedience to God and human authorities is an obligation stressed in both the OT and NT. Abraham was additionally blessed on one occasion because he obeyed God in offering Isaac on the altar (Gn 22:18; cf. 26:5). God’s continued blessing upon Israel by virtue of the Sinai covenant was contingent upon their obeying his voice and keeping his covenant (Ex 19:5). On the verge of entering Canaan, Moses placed before Israel a blessing and a curse—the former if they listened to and obeyed the commandments of the Lord, and the latter if they did not (Dt 11:22-28).<\/p>\n<p>Deuteronomy warns that the penalty for stubborn and rebellious children is, first of all, chastisement, and then death by stoning if they persistently refuse to listen (Dt 21:18-21).<\/p>\n<p>One evidence that a person is a child of God is continued obedience to the commandments of God (1 Jn 2:3-5). Jesus said that those who love him would keep his commandments (Jn 14:15). And Peter, speaking of Christians, calls them “obedient children” (1 Pt 1:14; see also Heb 5:9; 11:8).<\/p>\n<p>Christians are to render obedience to a variety of people: believers to the Lord (Jn 14:21-24; 15:10), wives to their husbands (Eph 5:22-24; Col 3:18; Ti 2:5; 1 Pt 3:1, 5), children to their parents (Eph 6:1; Col 3:20), citizens to their governmental officials (Rom 13:1-7; Ti 3:1; 1 Pt 2:13-14), and servants to their masters (Eph 6:5; Col 3:22; Ti 2:9; 1 Pt 2:18).<\/p>\n<p>However, in spite of the strong stress on obedience in the Bible, such obedience is never made the grounds for justification before God. Paul declares that salvation is a gift of God that will produce good works (Eph 2:8-10). So, too, James speaks of works of obedience as flowing from faith (Jas 2:14-26).<\/p>\n<p>Jesus himself, on the night of his betrayal, emphasized by repetition that love for him is measured by obedience to his commandments (Jn 14:15, 21, 23-24; 15:10). He underscored this by asserting that his own love for the Father was evidenced by his obeying the Father’s commands (14:31). The Bible mentions many people whose obedience to God comes from their faith and love for him (Heb 11). For example, Abel believed God and offered a more excellent sacrifice (v 4); Noah put his faith in God’s word and prepared an ark (v 7); by faith Abraham left Ur at God’s direction, not knowing his destination (v 8); Moses put his faith in God and refused the privileges of being called Pharaoh’s son, choosing rather to identify with Israel, God’s people (vv 24-25). The greatest example of obedience based on trust in God is Jesus Christ himself. He emptied himself, taking the form of a bond servant; he humbled himself and became obedient to death, even death on a cross (Phil 2:7-8).<\/p>","summary_ro":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","summary_en":"OBEDIENCE Act or instance of submitting to the restraint or command of an authority; compliance with the demands or requests of someone over us. The general words for obedience in both Hebrew and Greek refer to hearing or hearkening to a superior authority. Another major Greek word includes the idea of submission to authority in the sense of arranging or ordering oneself under someone in a place of command. A third Greek word suggests obedience that is a result more of persuasion than of subm...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":58352,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:22","title_en":"Study Note: Coloseni 3:22","content_ro":"<p><strong>3:22-24<\/strong> <em>Slaves<\/em> have <em>earthly masters<\/em> whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • <em>and that the Master you are serving is Christ:<\/em> All Christians, both slave and free, serve a higher Master, whose will is paramount.<\/p>","content_en":"<p><strong>3:22-24<\/strong> <em>Slaves<\/em> have <em>earthly masters<\/em> whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • <em>and that the Master you are serving is Christ:<\/em> All Christians, both slave and free, serve a higher Master, whose will is paramount.<\/p>","summary_ro":"3:22-24 Slaves have earthly masters whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • and that the Master you are serving is Christ: All Christians, both slave and free, serve a higher Master, whose will is paramount.","summary_en":"3:22-24 Slaves have earthly masters whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • and that the Master you are serving is Christ: All Christians, both slave and free, serve a higher Master, whose will is paramount.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":85978,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:22","title_en":"Study Note: Coloseni 3:22","content_ro":"<p><strong>3:22-24<\/strong> <em>Slaves<\/em> have <em>earthly masters<\/em> whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • <em>and that the Master you are serving is Christ:<\/em> All Christians, both slave and free, serve a higher Master, whose will is paramount.<\/p>","content_en":"<p><strong>3:22-24<\/strong> <em>Slaves<\/em> have <em>earthly masters<\/em> whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • <em>and that the Master you are serving is Christ:<\/em> All Christians, both slave and free, serve a higher Master, whose will is paramount.<\/p>","summary_ro":"3:22-24 Slaves have earthly masters whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • and that the Master you are serving is Christ: All Christians, both slave and free, serve a higher Master, whose will is paramount.","summary_en":"3:22-24 Slaves have earthly masters whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • and that the Master you are serving is Christ: All Christians, both slave and free, serve a higher Master, whose will is paramount.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":113604,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:22","title_en":"Study Note: Coloseni 3:22","content_ro":"<p><strong>3:22-24<\/strong> <em>Slaves<\/em> have <em>earthly masters<\/em> whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • <em>and that the Master you are serving is Christ:<\/em> All Christians, both slave and free, serve a higher Master, whose will is paramount.<\/p>","content_en":"<p><strong>3:22-24<\/strong> <em>Slaves<\/em> have <em>earthly masters<\/em> whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • <em>and that the Master you are serving is Christ:<\/em> All Christians, both slave and free, serve a higher Master, whose will is paramount.<\/p>","summary_ro":"3:22-24 Slaves have earthly masters whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • and that the Master you are serving is Christ: All Christians, both slave and free, serve a higher Master, whose will is paramount.","summary_en":"3:22-24 Slaves have earthly masters whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • and that the Master you are serving is Christ: All Christians, both slave and free, serve a higher Master, whose will is paramount.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":141230,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Coloseni 3:22","title_en":"Study Note: Coloseni 3:22","content_ro":"<p><strong>3:22-24<\/strong> <em>Slaves<\/em> have <em>earthly masters<\/em> whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • <em>and that the Master you are serving is Christ:<\/em> All Christians, both slave and free, serve a higher Master, whose will is paramount.<\/p>","content_en":"<p><strong>3:22-24<\/strong> <em>Slaves<\/em> have <em>earthly masters<\/em> whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • <em>and that the Master you are serving is Christ:<\/em> All Christians, both slave and free, serve a higher Master, whose will is paramount.<\/p>","summary_ro":"3:22-24 Slaves have earthly masters whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • and that the Master you are serving is Christ: All Christians, both slave and free, serve a higher Master, whose will is paramount.","summary_en":"3:22-24 Slaves have earthly masters whom they must obey. Slavery was central to the life and economy of the ancient world, and the New Testament never attacks the practice as such. However, Christian faith establishes relationships that change the nature of the social structure (see Phlm 1:15-16). • and that the Master you are serving is Christ: All Christians, both slave and free, serve a higher Master, whose will is paramount.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67568,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Slavery","title_en":"Slavery","content_ro":"<h3>Slavery in the New Testament Period<\/h3>\n<p>Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery?<\/p>\n<p>There appear to be two reasons. First, slavery in the Roman world was very different from the kind of slavery familiar to the Western world. Slavery was not race-based, and it was seldom lifelong; most slaves could expect to be freed by the age of thirty. In fact, a number of people sold themselves into slavery for upward social mobility into otherwise unattainable social circles. Some slaves were well educated and held responsible positions in their households and in society; many had amicable relations with their masters. In the Roman world, Christians like Philemon would have felt no compunction about owning slaves.<\/p>\n<p>The second reason that Paul did not decry the institution of slavery was that his calling was not to change the structures of society, but to build the church—to see people converted and their lives spiritually transformed. For Paul, whether a believer is a slave or not is somewhat irrelevant, as are external circumstances generally; the important thing is serving Christ, whatever one’s situation in life. In other words, Paul is more concerned with Christian life and witness than with physical emancipation. So even slaves can do their work as an act of worship (Eph 6:5-8; Col 3:22-24; cp. 1 Tim 6:1-2). When Paul addresses Christian slaves, he encourages them to accept their lot as a calling in which they can serve Christ; he is their real Master, and in him they are really free (1 Cor 7:20-24).<\/p>\n<p>Paradoxically, every Christian (whether slave or free), having been freed from the most tragic form of slavery—slavery to sin—can now experience true freedom by living as a slave of God and of righteousness (Rom 6:6-22). For Paul, this is the only kind of slavery and freedom that is ultimately significant.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:6-22; 1 Cor 7:20-24; 9:19; Eph 6:5-8; Col 3:22-24; 1 Tim 6:1-2; Phlm 1:8-21<\/p>","content_en":"<h3>Slavery in the New Testament Period<\/h3>\n<p>Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery?<\/p>\n<p>There appear to be two reasons. First, slavery in the Roman world was very different from the kind of slavery familiar to the Western world. Slavery was not race-based, and it was seldom lifelong; most slaves could expect to be freed by the age of thirty. In fact, a number of people sold themselves into slavery for upward social mobility into otherwise unattainable social circles. Some slaves were well educated and held responsible positions in their households and in society; many had amicable relations with their masters. In the Roman world, Christians like Philemon would have felt no compunction about owning slaves.<\/p>\n<p>The second reason that Paul did not decry the institution of slavery was that his calling was not to change the structures of society, but to build the church—to see people converted and their lives spiritually transformed. For Paul, whether a believer is a slave or not is somewhat irrelevant, as are external circumstances generally; the important thing is serving Christ, whatever one’s situation in life. In other words, Paul is more concerned with Christian life and witness than with physical emancipation. So even slaves can do their work as an act of worship (Eph 6:5-8; Col 3:22-24; cp. 1 Tim 6:1-2). When Paul addresses Christian slaves, he encourages them to accept their lot as a calling in which they can serve Christ; he is their real Master, and in him they are really free (1 Cor 7:20-24).<\/p>\n<p>Paradoxically, every Christian (whether slave or free), having been freed from the most tragic form of slavery—slavery to sin—can now experience true freedom by living as a slave of God and of righteousness (Rom 6:6-22). For Paul, this is the only kind of slavery and freedom that is ultimately significant.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:6-22; 1 Cor 7:20-24; 9:19; Eph 6:5-8; Col 3:22-24; 1 Tim 6:1-2; Phlm 1:8-21<\/p>","summary_ro":"Slavery in the New Testament Period Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery? There appear to be two reasons. First, slavery in the Roman world was very different fro...","summary_en":"Slavery in the New Testament Period Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery? There appear to be two reasons. First, slavery in the Roman world was very different fro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95194,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Slavery","title_en":"Slavery","content_ro":"<h3>Slavery in the New Testament Period<\/h3>\n<p>Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery?<\/p>\n<p>There appear to be two reasons. First, slavery in the Roman world was very different from the kind of slavery familiar to the Western world. Slavery was not race-based, and it was seldom lifelong; most slaves could expect to be freed by the age of thirty. In fact, a number of people sold themselves into slavery for upward social mobility into otherwise unattainable social circles. Some slaves were well educated and held responsible positions in their households and in society; many had amicable relations with their masters. In the Roman world, Christians like Philemon would have felt no compunction about owning slaves.<\/p>\n<p>The second reason that Paul did not decry the institution of slavery was that his calling was not to change the structures of society, but to build the church—to see people converted and their lives spiritually transformed. For Paul, whether a believer is a slave or not is somewhat irrelevant, as are external circumstances generally; the important thing is serving Christ, whatever one’s situation in life. In other words, Paul is more concerned with Christian life and witness than with physical emancipation. So even slaves can do their work as an act of worship (Eph 6:5-8; Col 3:22-24; cp. 1 Tim 6:1-2). When Paul addresses Christian slaves, he encourages them to accept their lot as a calling in which they can serve Christ; he is their real Master, and in him they are really free (1 Cor 7:20-24).<\/p>\n<p>Paradoxically, every Christian (whether slave or free), having been freed from the most tragic form of slavery—slavery to sin—can now experience true freedom by living as a slave of God and of righteousness (Rom 6:6-22). For Paul, this is the only kind of slavery and freedom that is ultimately significant.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:6-22; 1 Cor 7:20-24; 9:19; Eph 6:5-8; Col 3:22-24; 1 Tim 6:1-2; Phlm 1:8-21<\/p>","content_en":"<h3>Slavery in the New Testament Period<\/h3>\n<p>Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery?<\/p>\n<p>There appear to be two reasons. First, slavery in the Roman world was very different from the kind of slavery familiar to the Western world. Slavery was not race-based, and it was seldom lifelong; most slaves could expect to be freed by the age of thirty. In fact, a number of people sold themselves into slavery for upward social mobility into otherwise unattainable social circles. Some slaves were well educated and held responsible positions in their households and in society; many had amicable relations with their masters. In the Roman world, Christians like Philemon would have felt no compunction about owning slaves.<\/p>\n<p>The second reason that Paul did not decry the institution of slavery was that his calling was not to change the structures of society, but to build the church—to see people converted and their lives spiritually transformed. For Paul, whether a believer is a slave or not is somewhat irrelevant, as are external circumstances generally; the important thing is serving Christ, whatever one’s situation in life. In other words, Paul is more concerned with Christian life and witness than with physical emancipation. So even slaves can do their work as an act of worship (Eph 6:5-8; Col 3:22-24; cp. 1 Tim 6:1-2). When Paul addresses Christian slaves, he encourages them to accept their lot as a calling in which they can serve Christ; he is their real Master, and in him they are really free (1 Cor 7:20-24).<\/p>\n<p>Paradoxically, every Christian (whether slave or free), having been freed from the most tragic form of slavery—slavery to sin—can now experience true freedom by living as a slave of God and of righteousness (Rom 6:6-22). For Paul, this is the only kind of slavery and freedom that is ultimately significant.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:6-22; 1 Cor 7:20-24; 9:19; Eph 6:5-8; Col 3:22-24; 1 Tim 6:1-2; Phlm 1:8-21<\/p>","summary_ro":"Slavery in the New Testament Period Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery? There appear to be two reasons. First, slavery in the Roman world was very different fro...","summary_en":"Slavery in the New Testament Period Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery? There appear to be two reasons. First, slavery in the Roman world was very different fro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122820,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Slavery","title_en":"Slavery","content_ro":"<h3>Slavery in the New Testament Period<\/h3>\n<p>Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery?<\/p>\n<p>There appear to be two reasons. First, slavery in the Roman world was very different from the kind of slavery familiar to the Western world. Slavery was not race-based, and it was seldom lifelong; most slaves could expect to be freed by the age of thirty. In fact, a number of people sold themselves into slavery for upward social mobility into otherwise unattainable social circles. Some slaves were well educated and held responsible positions in their households and in society; many had amicable relations with their masters. In the Roman world, Christians like Philemon would have felt no compunction about owning slaves.<\/p>\n<p>The second reason that Paul did not decry the institution of slavery was that his calling was not to change the structures of society, but to build the church—to see people converted and their lives spiritually transformed. For Paul, whether a believer is a slave or not is somewhat irrelevant, as are external circumstances generally; the important thing is serving Christ, whatever one’s situation in life. In other words, Paul is more concerned with Christian life and witness than with physical emancipation. So even slaves can do their work as an act of worship (Eph 6:5-8; Col 3:22-24; cp. 1 Tim 6:1-2). When Paul addresses Christian slaves, he encourages them to accept their lot as a calling in which they can serve Christ; he is their real Master, and in him they are really free (1 Cor 7:20-24).<\/p>\n<p>Paradoxically, every Christian (whether slave or free), having been freed from the most tragic form of slavery—slavery to sin—can now experience true freedom by living as a slave of God and of righteousness (Rom 6:6-22). For Paul, this is the only kind of slavery and freedom that is ultimately significant.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:6-22; 1 Cor 7:20-24; 9:19; Eph 6:5-8; Col 3:22-24; 1 Tim 6:1-2; Phlm 1:8-21<\/p>","content_en":"<h3>Slavery in the New Testament Period<\/h3>\n<p>Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery?<\/p>\n<p>There appear to be two reasons. First, slavery in the Roman world was very different from the kind of slavery familiar to the Western world. Slavery was not race-based, and it was seldom lifelong; most slaves could expect to be freed by the age of thirty. In fact, a number of people sold themselves into slavery for upward social mobility into otherwise unattainable social circles. Some slaves were well educated and held responsible positions in their households and in society; many had amicable relations with their masters. In the Roman world, Christians like Philemon would have felt no compunction about owning slaves.<\/p>\n<p>The second reason that Paul did not decry the institution of slavery was that his calling was not to change the structures of society, but to build the church—to see people converted and their lives spiritually transformed. For Paul, whether a believer is a slave or not is somewhat irrelevant, as are external circumstances generally; the important thing is serving Christ, whatever one’s situation in life. In other words, Paul is more concerned with Christian life and witness than with physical emancipation. So even slaves can do their work as an act of worship (Eph 6:5-8; Col 3:22-24; cp. 1 Tim 6:1-2). When Paul addresses Christian slaves, he encourages them to accept their lot as a calling in which they can serve Christ; he is their real Master, and in him they are really free (1 Cor 7:20-24).<\/p>\n<p>Paradoxically, every Christian (whether slave or free), having been freed from the most tragic form of slavery—slavery to sin—can now experience true freedom by living as a slave of God and of righteousness (Rom 6:6-22). For Paul, this is the only kind of slavery and freedom that is ultimately significant.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:6-22; 1 Cor 7:20-24; 9:19; Eph 6:5-8; Col 3:22-24; 1 Tim 6:1-2; Phlm 1:8-21<\/p>","summary_ro":"Slavery in the New Testament Period Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery? There appear to be two reasons. First, slavery in the Roman world was very different fro...","summary_en":"Slavery in the New Testament Period Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery? There appear to be two reasons. First, slavery in the Roman world was very different fro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150446,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Slavery","title_en":"Slavery","content_ro":"<h3>Slavery in the New Testament Period<\/h3>\n<p>Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery?<\/p>\n<p>There appear to be two reasons. First, slavery in the Roman world was very different from the kind of slavery familiar to the Western world. Slavery was not race-based, and it was seldom lifelong; most slaves could expect to be freed by the age of thirty. In fact, a number of people sold themselves into slavery for upward social mobility into otherwise unattainable social circles. Some slaves were well educated and held responsible positions in their households and in society; many had amicable relations with their masters. In the Roman world, Christians like Philemon would have felt no compunction about owning slaves.<\/p>\n<p>The second reason that Paul did not decry the institution of slavery was that his calling was not to change the structures of society, but to build the church—to see people converted and their lives spiritually transformed. For Paul, whether a believer is a slave or not is somewhat irrelevant, as are external circumstances generally; the important thing is serving Christ, whatever one’s situation in life. In other words, Paul is more concerned with Christian life and witness than with physical emancipation. So even slaves can do their work as an act of worship (Eph 6:5-8; Col 3:22-24; cp. 1 Tim 6:1-2). When Paul addresses Christian slaves, he encourages them to accept their lot as a calling in which they can serve Christ; he is their real Master, and in him they are really free (1 Cor 7:20-24).<\/p>\n<p>Paradoxically, every Christian (whether slave or free), having been freed from the most tragic form of slavery—slavery to sin—can now experience true freedom by living as a slave of God and of righteousness (Rom 6:6-22). For Paul, this is the only kind of slavery and freedom that is ultimately significant.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:6-22; 1 Cor 7:20-24; 9:19; Eph 6:5-8; Col 3:22-24; 1 Tim 6:1-2; Phlm 1:8-21<\/p>","content_en":"<h3>Slavery in the New Testament Period<\/h3>\n<p>Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery?<\/p>\n<p>There appear to be two reasons. First, slavery in the Roman world was very different from the kind of slavery familiar to the Western world. Slavery was not race-based, and it was seldom lifelong; most slaves could expect to be freed by the age of thirty. In fact, a number of people sold themselves into slavery for upward social mobility into otherwise unattainable social circles. Some slaves were well educated and held responsible positions in their households and in society; many had amicable relations with their masters. In the Roman world, Christians like Philemon would have felt no compunction about owning slaves.<\/p>\n<p>The second reason that Paul did not decry the institution of slavery was that his calling was not to change the structures of society, but to build the church—to see people converted and their lives spiritually transformed. For Paul, whether a believer is a slave or not is somewhat irrelevant, as are external circumstances generally; the important thing is serving Christ, whatever one’s situation in life. In other words, Paul is more concerned with Christian life and witness than with physical emancipation. So even slaves can do their work as an act of worship (Eph 6:5-8; Col 3:22-24; cp. 1 Tim 6:1-2). When Paul addresses Christian slaves, he encourages them to accept their lot as a calling in which they can serve Christ; he is their real Master, and in him they are really free (1 Cor 7:20-24).<\/p>\n<p>Paradoxically, every Christian (whether slave or free), having been freed from the most tragic form of slavery—slavery to sin—can now experience true freedom by living as a slave of God and of righteousness (Rom 6:6-22). For Paul, this is the only kind of slavery and freedom that is ultimately significant.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Rom 6:6-22; 1 Cor 7:20-24; 9:19; Eph 6:5-8; Col 3:22-24; 1 Tim 6:1-2; Phlm 1:8-21<\/p>","summary_ro":"Slavery in the New Testament Period Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery? There appear to be two reasons. First, slavery in the Roman world was very different fro...","summary_en":"Slavery in the New Testament Period Slavery was an accepted way of life in the Roman world. Prisoners of war were often made slaves, many were born into slavery, and individuals could voluntarily become slaves for a period of time to work off a debt. A large percentage of the population, including many Christians, were either slaves or freed slaves (see Acts 6:9). Why, then, did Paul not denounce slavery? There appear to be two reasons. First, slavery in the Roman world was very different fro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"23":[{"id":17503,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\n<p>Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\n<p class=\"h2\" id=\"LegalandHistoricalAspect\">Legal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\n<p>We learn something of early-second-millennium <span>BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\n<p>According to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\n<p>According to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\n<p>How highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\n<p>Apart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\n<p>In the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\n<p>In another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\n<p class=\"h2\" id=\"TheologicalAspect\">Theological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\n<p>The conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\n<p>The theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\n<p>Since Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means <em>to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\n<p>In the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\n<p>That this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\n<p>In later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\n<p>We also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\n<p>Doubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even <em>now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\n<p>Paul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God <em>Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\n<p>Indeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\n<p>With a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the <span>Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, <span>niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\n<p>In Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, <span>rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\n<p><em>See also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36008,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Soul","title_en":"Soul","content_ro":"<h3>SOUL<\/h3>\n<p>Term translating the Greek word <span class=\"greek\" lang=\"el\">psuche<\/span> and the Hebrew <span class=\"hebrew\" lang=\"he\">nephesh<\/span><em>.<\/em><\/p>\n<p>The Greek philosopher Plato (fourth century <span>BC<\/span>) perceived the soul as the eternal element in humans; whereas the body perishes at death, the soul is indestructible. At death the soul enters another body; if it has been wicked in this life, it may be sent into an inferior human being or even an animal or bird. By means of transmigration from one body to another, the soul is eventually purged of evil. In the early centuries of the Christian era, Gnosticism also taught that the body was the prison house of the soul. Redemption comes to those initiated into the Gnostic secrets, leading to the release of the soul from the body.<\/p>\n<p>Biblical thought about the soul is different. In the OT the soul signifies that which is vital to humans in the broadest sense. The Hebrew and Greek words for soul often can be translated as “life”; occasionally, they can be used for the life of creatures (Gn 1:20; Lv 11:10). “Soul for soul” means “life for life” (Ex 21:23). In legal writings, a soul refers to a person in relation to a particular law (e.g., “If a soul shall sin . . . ,” Lv 4:2, <span>kjv<\/span>). When people were counted, they were counted as souls, that is, persons (Ex 1:5; Dt 10:22).<\/p>\n<p>In a narrower sense, the soul denotes human emotions and inner powers. People are called to love God with all their heart and soul (Dt 13:3). Knowledge and understanding (Ps 139:14), thought (1 Sm 20:3), love (1 Sm 18:1), and memory (Lam 3:20) all originate in the soul. Here the soul comes close to what today would be called the self, one’s person, personality, or ego.<\/p>\n<p>There is no suggestion in the OT of the transmigration of the soul as an immaterial, immortal entity. Man is a unity of body and soul—terms that describe not so much two separate entities in a person as much as one person from different standpoints. Hence, in the description of man’s creation in Genesis 2:7, the phrase “a living soul” (<span>kjv<\/span>) is better translated as “a living being.” The thought is not that men and women became <em>souls,<\/em> for clearly they had bodies. The use of the word in the original draws attention to the vital aspect of humans as “living beings.” The Hebrew view of the unity of the person may help to explain why people in the OT had only a shadowy view of life after death, for it would be difficult to conceive how people could exist without a body (Pss 16:10; 49:15; 88:3-12). Where hope of an afterlife exists, it is not because of the intrinsic character of the soul itself (as in Plato). It is grounded in confidence in the God who has power over death and the belief that communion with him cannot be broken even by death (Ex 3:6; 1 Sm 2:6; Jb 19:25-26; Pss 16:10-11; 73:24-25; Is 25:8; 26:19; Dn 12:2; Hos 6:1-3; 13:14).<\/p>\n<p>In the NT the word for soul (<span class=\"greek\" lang=\"el\">psuche<\/span>) has a range of meanings similar to that in the OT. Often it is synonymous with life itself. Followers of Jesus are said to have risked their lives (souls) for his sake (Acts 15:26; cf. Jn 13:37; Rom 16:4; Phil 2:30). As the Son of Man, Jesus came not to be served but to serve and to give his life (soul) as a ransom for many (Mt 20:28; Mk 10:45). As the Good Shepherd, he lays down his life (soul) for the sheep (Jn 10:14, 17-18). In Luke 14:26 the condition of discipleship is to hate one’s soul, that is, to be willing to deny oneself to the point of losing one’s life for Christ’s sake (cf. Lk 9:23; Rv 12:11).<\/p>\n<p>Frequently “soul” can mean “person” (Acts 2:43; 3:23; 7:14; Rom 2:9; 13:1; 1 Pt 3:20). The expression “every living soul” (Rv 16:3, <span>kjv<\/span>) reflects the vital aspect of living beings. As in the OT, the soul can denote not only the vital aspect of the person on the physical level, but it can also connote one’s emotional energies. It denotes the person himself, the seat of his or her emotions, one’s inmost being. For example, when Jesus was agonizing about his death, he spoke of his soul being crushed (Mt 26:38; Mk 14:34; cf. Ps 42:6). In an entirely different setting, Jesus promised rest to the souls of those who come to him (Mt 11:29). Here, as elsewhere, “soul” denotes the essential person (cf. Lk 2:35; 2 Cor 1:23; 2 Thes 2:8; 3 Jn 1:2).<\/p>\n<p>Several passages place the soul alongside the spirit. Luke 1:46 is probably a case of Hebrew poetic parallelism, which expresses the same idea in two different ways. Both terms denote Mary as a person in the depths of her being. Similarly, in Hebrews 4:12, dividing the soul and the spirit is a graphic way of saying how the Word of God probes the inmost recesses of our being. The prayer in 1 Thessalonians 5:23—that the readers may be kept blameless in spirit, soul, and body—is a way of speaking of the whole being. Here soul probably suggests physical existence, as in Genesis 2:7 and 1 Corinthians 2:14, whereas spirit may imply the higher or “spiritual” side of life.<\/p>\n<p>In other passages, the emotions, the will, and even the mind come to the fore, though in each case there is the accompanying idea of a person’s inmost being. People are to love God with all the soul (Mt 22:37; Mk 12:30; cf. Dt 6:5). The expression “from the soul” (Eph 6:6; Col 3:23) means “from the heart,” with all one’s being. In Philippians 1:27 believers are called to be of one mind (cf. Acts 4:32; 14:2). Passages that speak of the soul in relation to salvation include Matthew 10:28; Luke 12:5; Hebrews 6:19; 10:39; 12:3; 13:7; James 1:21; 5:20; 1 Peter 1:9, 22-23; 2:25; 4:19; and Revelation 6:9; 20:4. Such passages speak of the soul either to stress the essential human being, as distinct from the physical body, or to express man’s continued existence with God prior to the resurrection.<\/p>\n<p><em>See also<\/em> Man; Spirit of Man.<\/p>","content_en":"<h3>SOUL<\/h3>\n<p>Term translating the Greek word <span class=\"greek\" lang=\"el\">psuche<\/span> and the Hebrew <span class=\"hebrew\" lang=\"he\">nephesh<\/span><em>.<\/em><\/p>\n<p>The Greek philosopher Plato (fourth century <span>BC<\/span>) perceived the soul as the eternal element in humans; whereas the body perishes at death, the soul is indestructible. At death the soul enters another body; if it has been wicked in this life, it may be sent into an inferior human being or even an animal or bird. By means of transmigration from one body to another, the soul is eventually purged of evil. In the early centuries of the Christian era, Gnosticism also taught that the body was the prison house of the soul. Redemption comes to those initiated into the Gnostic secrets, leading to the release of the soul from the body.<\/p>\n<p>Biblical thought about the soul is different. In the OT the soul signifies that which is vital to humans in the broadest sense. The Hebrew and Greek words for soul often can be translated as “life”; occasionally, they can be used for the life of creatures (Gn 1:20; Lv 11:10). “Soul for soul” means “life for life” (Ex 21:23). In legal writings, a soul refers to a person in relation to a particular law (e.g., “If a soul shall sin . . . ,” Lv 4:2, <span>kjv<\/span>). When people were counted, they were counted as souls, that is, persons (Ex 1:5; Dt 10:22).<\/p>\n<p>In a narrower sense, the soul denotes human emotions and inner powers. People are called to love God with all their heart and soul (Dt 13:3). Knowledge and understanding (Ps 139:14), thought (1 Sm 20:3), love (1 Sm 18:1), and memory (Lam 3:20) all originate in the soul. Here the soul comes close to what today would be called the self, one’s person, personality, or ego.<\/p>\n<p>There is no suggestion in the OT of the transmigration of the soul as an immaterial, immortal entity. Man is a unity of body and soul—terms that describe not so much two separate entities in a person as much as one person from different standpoints. Hence, in the description of man’s creation in Genesis 2:7, the phrase “a living soul” (<span>kjv<\/span>) is better translated as “a living being.” The thought is not that men and women became <em>souls,<\/em> for clearly they had bodies. The use of the word in the original draws attention to the vital aspect of humans as “living beings.” The Hebrew view of the unity of the person may help to explain why people in the OT had only a shadowy view of life after death, for it would be difficult to conceive how people could exist without a body (Pss 16:10; 49:15; 88:3-12). Where hope of an afterlife exists, it is not because of the intrinsic character of the soul itself (as in Plato). It is grounded in confidence in the God who has power over death and the belief that communion with him cannot be broken even by death (Ex 3:6; 1 Sm 2:6; Jb 19:25-26; Pss 16:10-11; 73:24-25; Is 25:8; 26:19; Dn 12:2; Hos 6:1-3; 13:14).<\/p>\n<p>In the NT the word for soul (<span class=\"greek\" lang=\"el\">psuche<\/span>) has a range of meanings similar to that in the OT. Often it is synonymous with life itself. Followers of Jesus are said to have risked their lives (souls) for his sake (Acts 15:26; cf. Jn 13:37; Rom 16:4; Phil 2:30). As the Son of Man, Jesus came not to be served but to serve and to give his life (soul) as a ransom for many (Mt 20:28; Mk 10:45). As the Good Shepherd, he lays down his life (soul) for the sheep (Jn 10:14, 17-18). In Luke 14:26 the condition of discipleship is to hate one’s soul, that is, to be willing to deny oneself to the point of losing one’s life for Christ’s sake (cf. Lk 9:23; Rv 12:11).<\/p>\n<p>Frequently “soul” can mean “person” (Acts 2:43; 3:23; 7:14; Rom 2:9; 13:1; 1 Pt 3:20). The expression “every living soul” (Rv 16:3, <span>kjv<\/span>) reflects the vital aspect of living beings. As in the OT, the soul can denote not only the vital aspect of the person on the physical level, but it can also connote one’s emotional energies. It denotes the person himself, the seat of his or her emotions, one’s inmost being. For example, when Jesus was agonizing about his death, he spoke of his soul being crushed (Mt 26:38; Mk 14:34; cf. Ps 42:6). In an entirely different setting, Jesus promised rest to the souls of those who come to him (Mt 11:29). Here, as elsewhere, “soul” denotes the essential person (cf. Lk 2:35; 2 Cor 1:23; 2 Thes 2:8; 3 Jn 1:2).<\/p>\n<p>Several passages place the soul alongside the spirit. Luke 1:46 is probably a case of Hebrew poetic parallelism, which expresses the same idea in two different ways. Both terms denote Mary as a person in the depths of her being. Similarly, in Hebrews 4:12, dividing the soul and the spirit is a graphic way of saying how the Word of God probes the inmost recesses of our being. The prayer in 1 Thessalonians 5:23—that the readers may be kept blameless in spirit, soul, and body—is a way of speaking of the whole being. Here soul probably suggests physical existence, as in Genesis 2:7 and 1 Corinthians 2:14, whereas spirit may imply the higher or “spiritual” side of life.<\/p>\n<p>In other passages, the emotions, the will, and even the mind come to the fore, though in each case there is the accompanying idea of a person’s inmost being. People are to love God with all the soul (Mt 22:37; Mk 12:30; cf. Dt 6:5). The expression “from the soul” (Eph 6:6; Col 3:23) means “from the heart,” with all one’s being. In Philippians 1:27 believers are called to be of one mind (cf. Acts 4:32; 14:2). Passages that speak of the soul in relation to salvation include Matthew 10:28; Luke 12:5; Hebrews 6:19; 10:39; 12:3; 13:7; James 1:21; 5:20; 1 Peter 1:9, 22-23; 2:25; 4:19; and Revelation 6:9; 20:4. Such passages speak of the soul either to stress the essential human being, as distinct from the physical body, or to express man’s continued existence with God prior to the resurrection.<\/p>\n<p><em>See also<\/em> Man; Spirit of Man.<\/p>","summary_ro":"SOUL Term translating the Greek word psuche and the Hebrew nephesh. The Greek philosopher Plato (fourth century BC) perceived the soul as the eternal element in humans; whereas the body perishes at death, the soul is indestructible. At death the soul enters another body; if it has been wicked in this life, it may be sent into an inferior human being or even an animal or bird. By means of transmigration from one body to another, the soul is eventually purged of evil. In the early centuries of ...","summary_en":"SOUL Term translating the Greek word psuche and the Hebrew nephesh. The Greek philosopher Plato (fourth century BC) perceived the soul as the eternal element in humans; whereas the body perishes at death, the soul is indestructible. At death the soul enters another body; if it has been wicked in this life, it may be sent into an inferior human being or even an animal or bird. By means of transmigration from one body to another, the soul is eventually purged of evil. In the early centuries of ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61848,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89474,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117100,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144726,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Judgment of His People","title_en":"God’s Judgment of His People","content_ro":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","content_en":"<h3>God’s Judgment of His People<\/h3>\n<p>Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4).<\/p>\n<p>Sometimes during this period, God’s people are portrayed positively. The people of Judah rejoiced over the removal of Athaliah and the installation of Joash as king (11:12, 18-20). At times, the people were instrumental in the succession of kings (14:21; 23:30) or were responsive to godly leadership (11:17; 18:36; 23:1-3, 21-23).<\/p>\n<p>Yet despite God’s repeated warnings through his prophets (17:13), the people of both kingdoms became set in their apostasy (17:14-19, 22). So God’s righteous wrath burned against them and their leaders, and he brought his threatened judgment upon them (17:22-23; 21:10-15; 22:17; 23:26-27; 24:20; 25:21). God acted in accordance with the stipulations in his covenant with them (Lev 26:27-39), even though he loved his people and longed to restore them (see Hos 11:1-11).<\/p>\n<p>God never gave up caring for his people. He rescued them from Sennacherib (2 Kgs 18:17–19:37) and promised that a remnant would again thrive in the land (19:30-31). Even the good treatment Jehoiachin received in Babylon (25:27-30) no doubt renewed hope among the repentant of God’s people. God promised to one day restore his people from exile and give them fellowship with him in the land once again, ruling over them through his chosen king, the descendant of David (Jer 23:3-6; see also Isa 11; Rom 11:5-36).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-39; 2 Kgs 17:7-23; 21:9-16; 23:26-27; 24:20–25:21; Ps 62:12; Prov 11:31; Isa 3:10-11; Jer 1:16; 17:10; 23:3-6; Ezek 7:1-9; 33:18-20; 34:17-24; 39:23-24; Hos 11:1-11; Amos 3:2; Matt 25:24-30; Luke 12:47-48; 13:6-9; John 5:45-47; Rom 11:5-36; Col 3:23-25; Heb 12:25; Jas 2:12-13; 1 Pet 1:17; Rev 2:1–3:22<\/p>","summary_ro":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","summary_en":"God’s Judgment of His People Although the kings of Israel and Judah had a major role in the history of the divided kingdom, the people also played a part in what occurred. As they followed their wicked rulers (2 Kgs 3:3; 17:22; 21:9, 11, 16), their own hearts strayed from God (12:3; 14:4; 15:4, 35; 17:9-11; 18:4; 22:17). They participated in the religious practices initiated by Jeroboam I (10:28-31; 17:21-22) and worshiped at pagan shrines (12:3; 14:4; 15:4, 35; 18:4). Sometimes during this p...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":33041,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Reward","title_en":"Reward","content_ro":"<h3>REWARD<\/h3>\n<p>Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from the consequences of actions felt in this life to divine recompense in the life to come.<\/p>\n<p>To Greek and Hebrew minds, the concept of reward suggested the ideal of the wholeness of an action, the completion of a deed. Just as work was completed for a man in the payment of wages, so it was assumed that an action naturally carried certain results, either reward or punishment. The overtones of commercial transactions were not absent, as when the reward is referred to as “wages.” Thus Paul says, “The wages of sin is death” (Rom 6:23). The idea involves an equal return commensurate with the action performed.<\/p>\n<p>The biblical conception of reward was both ethical and religious. The covenant of God made with Israel was evidence of God’s loving favor; it promised good things to Israel on the condition of their obedience to God’s commands. Disobedience was a violation of the covenant and would bring disaster and death. Deuteronomy 28 spells out the blessings that obedience would bring and also the national disasters that would come upon Israel if they did not observe what was right and good in the sight of the Lord (see also Lv 26). In the period of the wilderness wanderings, failure to obey on the part of the people and their leaders brought suffering and death. The history of the judges and the kings was written in terms of reward for faithfulness and punishment for sin and idolatry. Earthly victory and the national welfare depended on obedience and faithfulness to the Lord (Jos 1:7-9; cf. Jgs 2).<\/p>\n<p>The pattern of reward and punishment was not always carried out. The Jews believed that God would be a merciful, forgiving God. Forgiveness involved the removal of the punishment for sin. “He does not deal with us according to our sins, nor requite us according to our iniquities” (Ps 103:10, <span>rsv<\/span>).<\/p>\n<p>The writer of Ecclesiastes found that life did not work out so neatly and that the doctrine of retribution did not always apply in the span of an individual life. There is a somewhat cynical note when the righteous suffer and the wicked prosper. Job’s friends take the position that his sickness is the result of some hidden sin. Job maintains his integrity, and for him the answer lies outside the pattern of strict reward for righteousness and punishment for evil. In the outcome Job is rewarded for his good life.<\/p>\n<p>In Jesus’ day Judaism had changed significantly. The legal system of the judges had been replaced with Roman law. But Judaism had no hesitation about recognizing the merit of good works and exhorting people to accumulate a store of merit on a basis of which God would bless them (Tb 4:7-10; Ecclus 51:30). The Pharisees believed that accurate and conscientious observance of the law would oblige God to recompense them for their performances. The individual who did much was to expect reward from God, while every transgression entailed its corresponding recompense for evil. What was not repaid in this life would be a part of a future reward.<\/p>\n<p>Reward was a significant part of Jesus’ teaching, especially in the Sermon on the Mount (Mt 5–7). The Beatitudes proclaimed that the blessing of God would come upon all people who exhibited certain moral characteristics (Mt 5:1-12). The individual who acts to receive the praise of others shall receive that and nothing more, but the one whose motives call him to please God shall be rewarded by God (6:1, 4, 6, 18). However, Jesus sharply curbed this idea when he taught the parable of the laborers (20:1-16). Here each was paid the same amount no matter how long he had worked. Jesus calls us to work for motives higher than reward. In the discourse on the good shepherd, the hireling who only works for wages is contrasted with the shepherd who is willing to lay down his life for the sheep (Jn 10:11-14). The servant who had only done his duty deserves no reward (Lk 17:9-10).<\/p>\n<p>Beginning with Paul, the idea of reward, especially as it relates to salvation, is seen in a drastically different light. No longer is salvation considered to be the result of an individual having done more good than evil in life. Salvation is an act of divine favor that no one can earn (Rom 4:4-5). Salvation is not earned but given by a loving, beneficent God. The idea of reward does not disappear. Reward results from good done after salvation is attained. First Corinthians 3:8-14 teaches that the quality of a person’s works will be examined and rewarded but that salvation does not hinge upon good works. However, works do have an important place in one’s eternal destiny (Col 3:24; Rv 14:13).<\/p>\n<p><em>See also<\/em> Crown; Judgment.<\/p>","content_en":"<h3>REWARD<\/h3>\n<p>Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from the consequences of actions felt in this life to divine recompense in the life to come.<\/p>\n<p>To Greek and Hebrew minds, the concept of reward suggested the ideal of the wholeness of an action, the completion of a deed. Just as work was completed for a man in the payment of wages, so it was assumed that an action naturally carried certain results, either reward or punishment. The overtones of commercial transactions were not absent, as when the reward is referred to as “wages.” Thus Paul says, “The wages of sin is death” (Rom 6:23). The idea involves an equal return commensurate with the action performed.<\/p>\n<p>The biblical conception of reward was both ethical and religious. The covenant of God made with Israel was evidence of God’s loving favor; it promised good things to Israel on the condition of their obedience to God’s commands. Disobedience was a violation of the covenant and would bring disaster and death. Deuteronomy 28 spells out the blessings that obedience would bring and also the national disasters that would come upon Israel if they did not observe what was right and good in the sight of the Lord (see also Lv 26). In the period of the wilderness wanderings, failure to obey on the part of the people and their leaders brought suffering and death. The history of the judges and the kings was written in terms of reward for faithfulness and punishment for sin and idolatry. Earthly victory and the national welfare depended on obedience and faithfulness to the Lord (Jos 1:7-9; cf. Jgs 2).<\/p>\n<p>The pattern of reward and punishment was not always carried out. The Jews believed that God would be a merciful, forgiving God. Forgiveness involved the removal of the punishment for sin. “He does not deal with us according to our sins, nor requite us according to our iniquities” (Ps 103:10, <span>rsv<\/span>).<\/p>\n<p>The writer of Ecclesiastes found that life did not work out so neatly and that the doctrine of retribution did not always apply in the span of an individual life. There is a somewhat cynical note when the righteous suffer and the wicked prosper. Job’s friends take the position that his sickness is the result of some hidden sin. Job maintains his integrity, and for him the answer lies outside the pattern of strict reward for righteousness and punishment for evil. In the outcome Job is rewarded for his good life.<\/p>\n<p>In Jesus’ day Judaism had changed significantly. The legal system of the judges had been replaced with Roman law. But Judaism had no hesitation about recognizing the merit of good works and exhorting people to accumulate a store of merit on a basis of which God would bless them (Tb 4:7-10; Ecclus 51:30). The Pharisees believed that accurate and conscientious observance of the law would oblige God to recompense them for their performances. The individual who did much was to expect reward from God, while every transgression entailed its corresponding recompense for evil. What was not repaid in this life would be a part of a future reward.<\/p>\n<p>Reward was a significant part of Jesus’ teaching, especially in the Sermon on the Mount (Mt 5–7). The Beatitudes proclaimed that the blessing of God would come upon all people who exhibited certain moral characteristics (Mt 5:1-12). The individual who acts to receive the praise of others shall receive that and nothing more, but the one whose motives call him to please God shall be rewarded by God (6:1, 4, 6, 18). However, Jesus sharply curbed this idea when he taught the parable of the laborers (20:1-16). Here each was paid the same amount no matter how long he had worked. Jesus calls us to work for motives higher than reward. In the discourse on the good shepherd, the hireling who only works for wages is contrasted with the shepherd who is willing to lay down his life for the sheep (Jn 10:11-14). The servant who had only done his duty deserves no reward (Lk 17:9-10).<\/p>\n<p>Beginning with Paul, the idea of reward, especially as it relates to salvation, is seen in a drastically different light. No longer is salvation considered to be the result of an individual having done more good than evil in life. Salvation is an act of divine favor that no one can earn (Rom 4:4-5). Salvation is not earned but given by a loving, beneficent God. The idea of reward does not disappear. Reward results from good done after salvation is attained. First Corinthians 3:8-14 teaches that the quality of a person’s works will be examined and rewarded but that salvation does not hinge upon good works. However, works do have an important place in one’s eternal destiny (Col 3:24; Rv 14:13).<\/p>\n<p><em>See also<\/em> Crown; Judgment.<\/p>","summary_ro":"REWARD Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from th...","summary_en":"REWARD Recompense for good or evil; most often it suggests a benefit for favorable compensation. Both good and evil are rewarded or punished, and man’s responsibility and accountability are involved in an ethical sense. Related terms such as “wages,” “hire,” “recompense,” or “requital” are a part of the broader concept. In this fullest sense, the operation of reward ranges from the consequences resulting from dealings between people to God’s compensation for obedience or disobedience, from th...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
Coloseni 3
— 25 versete
Coloseni 3
📘 Info carte
Se încarcă...
📖 Resurse